
Class __ 

Book 

Copyright If 






COPYRIGHT DEPOSIT. 



HINTS 



TO 



SELF-EDUCATED MINISTERS, 



INCLUDING 



LOCAL PREACHERS, EXHORTERS, 

AHD OTHER CHRISTIANS, 

WHOSE DUTY IT MAT BE TO SPEAK MOBE OS LESS IN PUBLIC. 



BY JAMES PORTER, D.D., 

AUTHOR OP '* THE COMPENDIUM OP METHODISM, 11 "HELPS TO OPPICIAI 

MEMBERS, 1 ' " REVIVALS OP RELIGION," " COMPREHENSIVE 

HISTORY OP METHODISM," ETC. 



WITH AN INTRODUCTION, 

By BISHOP WILLIAM L. HAEEIS, D.D., LL.D., 

OP THE METHODIST EPISCOPAL CHURCH. 



SEVENTH THOUSAND 



New York: EATOfr & MAINS. 
Cincinnati : JENNINGS & GRAHAM. 



URRARY of C 
Twe Qm& 
JUL 

ccr 






Enteied according to Act of Congress, in the year 1879. by 

JAMES PORTER, D.D., 
In the office of the Librarian of Congress at Washington. 



Copyright, 1907, by 
EATON & MAINS 



PREFACE. 



This work has been written at the suggestion of 
itinerant preachers, whose opportunities for prepara- 
tory education were limited, and who claim that most 
homiletical books are too scholastic and exacting to 
accommodate their circumstances. They desire a 
work in English that will be more simple and practi- 
cal, covering the whole ground from actual experience, 
and speaking kind and encouraging words to unfortu- 
nate brothers who have not enjoyed many educational 
privileges. We have tried to meet this demand, with 
what success others must judge. 

Then, seeing how little has been done for Local 
Preachers, Exhorters, and other speakers in our 
social meetings, we have ventured to push out into 
this unoccupied field, and whisper words of cheer to 
those who have rather been tolerated in their respec- 
tive lines of action, than encouraged and stimulated to 
higher achievements. We hope they will appreciate 
our intentions. If it be their duty to speak at all in 



4 Preface. 

public, they should be assisted to speak in the best 
possible manner. And in order to do so, they need 
to prepare for the work. 

Meaning by self-educated ministers, all who have 
not graduated from the schools in due form, my audi- 
ence, so to speak, is a very large one, and affords 
ground of hope that somebody will be benefited. I 
have written as a Methodist, simply because I am one, 
and have been accustomed to look at the subject from 
this point of view ; but if others who are covered by 
my title can endure our denominational terminology, 
they may find something in the work that will be use- 
ful to them. We commend it to the charitable for- 
bearance of those who do not need it, and to the 
prayerful attention of all who sympathize with its 

objects. 

The Author. 



C O N T E IT T S . 



Chapter. Page. 

I.— Of the Christian Ministry,— its Origin, 

Objects and Supplies 15 

§ 1. Manner and Evidence of the Call to 

it .. 20 

§ 2. True and False Standards 26 

II. — Different Processes of Entering the 

Ministry 31 

III. — Knowledge Necessary to Ministers, with 

Suggestions as to its Attainment 44 

§ The Beginning of Right Knowledge. ... 45 
IV.— Of the Spirit, Purpose and Matter of 

Preaching 70 

§ 1. Of What to Preach 77 

§ 2. Of the Selection of Texts 84 

V. — Of the Construction and Composition of 

Sermons 91 

§ 1. The Natural Order of Construction.. 95 

§ 2. The Composition of Sermons 104 

§3. Sermons to be Tested 113 



6 Contents. 

Chapter. Page. 

VI.— Of the Delivery of Sermons, as to Dif- 
ferent Methods and a Proper State 

of Mind 115 

§ 1. Conditions of Sucessful Preaching. . . 126 

§ 2. A proper State of Mind , 127 

VII. — Of the Delivery of Sermons, as to 

Voice and Action 140 

§ Of Posture, — Gesture, — Countenance, etc. 149 
VIII. — Suggestions with Regard to Other Pub- 
lic Services 169 

§ Of Baptism, — Lord's Supper, etc 184 

IX.— How to Conduct Prayer Meetings 194 

§ 1. Errors to be Avoided 194 

§ 2. How Prayer Meetings Should be 

Conducted 202 

X.— Duties and Difficulties of the Pastoral 

Office 211 

XL— Use to be Made of the Press 238 

XII. — Of Exhorters, their Origin, Use and 

Present Importance 252 

XIII. — Of Local Preachers 263 

XIV. — Of Other Christian Workers, who Pro- 
pose to Speak More or Less in Public. 278 
§ The Mission of Woman in this Connec- 
tion 285 



INTRODUCTION. 



1, The most solemn and important duties -which 
any man can undertake, are involved in the office and 
work of a minister of the Gospel. This will be clear, 
if we only follow out the meaning of those titles by 
which a minister is designated in the Holy Scriptures. 
He is a " Watchman" a " Witness," a " Workman," 
a " Teacher," a Pastor," an " Evangelist," a " Minister 
of Christ," an " Ambassador for CJirist," a "Steward 
of the Mysteries of God," and he is called by many 
other appellations equally significant. While each one 
of these titles may imply or suggest some peculiar 
doctrine or truth of the plan of salvation, or some form 
of ministerial activity, not implied or suggested by any 
of the others, yet they are all full of great thoughts 
concerning the weighty responsibilities of a minister 
of the Gospel. To him is committed the wealth of 
instrumentalities for the salvation of the world, and he 
is bound to use them under the direction of Christ, 
and as His servant and minister, for the redemption 
and guidance of souls, and for the extension of His 
kingdom among men. 

2. Into this office no man may enter unbidden. 



8 Introduction. 

"No man taketh this honor to himself but he that is 
called of God as was Aaron." The Methodist Church 
has from the first fully recognized the necessity of a 
divine, as well as a human call and appointment to 
the solemn office of the Christian ministry ; and, that 
the human call rests for its propriety and authority, 
upon the profession and proofs of the divine call, so 
that in her economy it is not lawful for any man to 
take upon himself the office of public preaching, or of 
the administration of the holy sacraments in the con- 
gregations, before he is divinely called to execute the 
same, and that call has been recognized by the authori- 
ties of the Church. In our ordination service, the 
primary importance of God's own call is most fully 
acknowledged, and it is made the very ground on 
which the Church invests her ministers with her ac- 
crediting commission. It is therefore improper and 
misleading to class the holy ministry with law and 
medicine, and speak of it as one of the learned profes- 
sions. It is not a profession, but a vocation — not a 
profession in the same sense as law and medicine are 
professions ; and is a vocation in a sense in which they 
are not vocations. It is not a pursuit, chosen from 
among many equally open and equally obligatory, 
but one accepted upon the persuasion and conviction 
of a direct divine call to this sacred office. 

3. It is the indispensable duty of him who is called 
to the office and work of the Christian ministry to 
avail himself of all possible helps and opportunities to 



Introduction. 9 

prepare himself for the highest usefulness in his divine 
calling. He must be a man of much and earnest 
prayer ; of deep and constant piety. He must read 
and study God's holy word, and such other books as 
help to a knowledge of the same. The apostolic in- 
junctions to Timothy were, "Give attendance to read- 
ing," and " Study to show thyself approved unto God, 
a workman that needeth not to be ashamed, rightly 
dividing the word or truth." This young minister 
was commanded to read and study. These are neces- 
sary, that the preacher may be thoroughly furnished 
for his work. No study is too severe, no culture is 
too high, no sweep of knowledge is too broad for him 
who is to minister at the altar and preach the glorious 
Gospel of the blessed God. Nevertheless, it was not 
the theory of Christ nor of His apostles, neither was it 
of John Wesley, nor of the Church which he founded, 
that the culture of the schools constitutes a necessary 
qualification for entrance into this holy office. There 
was but one Paul in the college of apostles ; the others 
were unlearned and ignorant men, in the sense in 
which Luke says of Peter and John, that they were 
such, that is, they had not been trained in the knowl- 
edge and learning of the schools. Wesley acquired 
the most profound and varied learning afforded by the 
best university of his times, but the men whom he 
sent out, and who set all England in a blaze, were not 
trained in colleges or seminaries ; neither were those 
who laid the foundations and reared the superstructure 



10 Introduction. 

of Methodism in America. And yet these men were 
not strangers to knowledge and culture. They knew 
men, they knew books, they knew theology, they knew 
literature, they knew science. They were diligent and 
hard students their lives long. Their speech and their 
preaching were not with enticing words of man's wis- 
dom, but in demonstration of the Spirit and of power ; 
the weapons of their warfare were not carnal, but 
mighty through God to the pulling down of strong 
holds. They were called and sent of God, and He 
worked with them, confirming their words by signs 
following, and gave to them a mouth and wisdom 
which all their adversaries were not able to gainsay or 
resist. 

The amount of preparatory study which one called 
to the ministry should accomplish before beginning 
his work, may not be always the same, and must be 
largely determined by the particular circumstances of 
each case. If he is in his early manhood, with good 
health, and can command the means to pay his bills, 
without borrowing, let him by all means go to college. 
But if his pecuniary affairs are in such condition that 
he must borrow money to pay his expenses, and at 
the end of his course, be overwhelmed with debts, the 
case is not so clear that he ought to go to college at 
all. His debts must soon be paid, and until paid they 
will increase rather than diminish. If payment be 
long delayed creditors will complain, and his reputa- 
tion will suffer, his usefulness decline, and his com* 



Introduction. 11 

fort depart. The income of a young minister, after 
meeting necessary current demands, does not usually 
afford a large margin to apply in cancelling old scores. 
A thoughtful young man, who is in debt, seeing all 
this, hesitates at the door of the conference, and fears 
to enter, unless he can be assured of an appointment 
to some field of labor, whose munificent liberality will 
meet the necessities of his case. Such a field does not 
readily offer to one of his years and experience, and, 
failing of that, he either abandons the ministry alto- 
gether, or postpones his entrance upon its duties, until, 
by industrious toil in some employment or business 
more remunerative in the money line than preaching 
the Gospel, he can acquire sufficient means to pay his 
debts. In this he does wisely, but whether he did 
wisely in going into debt is quite another matter. It 
is significant on this subject, that from the beginning 
of the Church to the present hour, every minister on 
entering an annual conference has been confronted 
with the question, " Are you in debt ? " 

In such a case it is surely better that the young man 
forego his college training, however advantageous it 
might be to him otherwise, and give himself at once in 
faith and prayer to the work to which God has called 
him ; and by hard study, diligence and devotion, ac- 
quire in the ministry, what his peculiar circumstances 
prevented him from acquiring before entering it. 
Even then he will find before him a course of study 
embracing literature, science, history, philosophy and 



12 Introduction. 

theology requiring four years earnest study for its com- 
pletion, and which, if thoroughly mastered, will pre- 
pare him to stand before kings as an ambassador for 
Christ. 

4. The Hints to Ministers, found in this volume, will 
be suggestive to any preacher however much he may 
have learned elsewhere ; while they will be specially 
valuable to such preachers as have not enjoyed the 
opportunity of preliminary training in the schools. 
The author has himself seen long service as a Methodist 
preacher, and has travelled all the way along the path 
he points out to others, so that his counsels are not 
founded on mere theories and speculations, but on facts 
and experiences. 

5. This book will also -be helpful to the men com- 
posing that large and useful body among us, — the local 
preachers of our Church, of whom there are now more 
than twelve thousand. The first Methodist sermon on 
this continent was preached by a local preacher, and 
before any of Mr. Wesley's missionaries reached Amer- 
ica, at least three local preachers were here preach- 
ing the Gospel and organizing Methodist societies. 
From that day onward they have been a great power 
in the evangelistic forces of the Church. From their 
ranks all our ministers of whatever grade or celebrity 
have come, while many who continued in the class of 
local preachers, were not only useful in their calling, 
but rose to distinction and eminence both in the pulpit 
and on the platform. They will find in this book many 



Introduction. 13 

important suggestions, concerning their reading and 
studies, the method of preparing and delivering ser- 
mons, the manner of conducting public worship, of 
leading prayer meetings, and other religious services, 
and in short, of doing almost everything that a preacher 
may be called upon to do in his office. 

6. But beyond all this, the author devotes a consid- 
erable portion of these pages to the interests of the 
exhorters, a very useful class of men for whose special \ 
help nothing has been heretofore written. It is their 
duty to hold public meetings for prayer and exhorta- 
tion, and they will find many important suggestions 
as to the best methods of preparing themselves for 
their peculiar work, and concerning the manner of 
fulfilling the duties of their office before the public 
congregation. 

7. Still further, this book contains an important 
chapter designed for the more private, or non-official 
members of the Church, whose duty it may be to speak 
more or less in public. In this same chapter will be 
found some valuable suggestions to Christian ladies. 

In harmony with the sentiments and practice of 
Methodism from the beginning, the author recognizes 
the important mission of the women of the Church in 
saving sinners and building up believers, and in many 
ways promoting the general interests of Zion. 

Where common practice little more than tolerates 
their speaking when so inclined, he summons them to 



14 Introduction. 

the discharge of high responsibilities, and gives them 
valuable suggestions in relation to the work. 

In a word, a proper use of these Hints must result 
in great good to those for whom they were written, 
and through them to the Church and to the world. 

William L. Habbis. 



HINTS TO MINISTERS. 



CHAPTER I. 

ON THE CHRISTIAN MINISTRY — ITS ORIGI 



OBJECTS AND SUPPLIES. 



In attempting to decide upon the proper 
course to be pursued with reference to any en- 
terprise, it is necessary to know what are the 
objects proposed. This is emphatically true 
with regard to preparation for the Christian 
ministry. Misapprehending its high and holy 
purpose, many advices have been given to 
candidates which savor more of human than 
of divine wisdom, and hinder, rather than help 
the cause they are intended to promote. 

The Christian ministry derives its authority 
from Jesus, who originated it, and not from 
Moses or the prophets, or from John the Bap- 
tist. It was a new device for the propagation 
of the religion which He came to establish in 
all the earth. 

God had long since designated individual 



16 Hints to Ministers. 

men, and classes of men for particular pur- 
poses, but not for this. The principal business 
of the ancient priests was to offer sacrifices ; 
that of the prophets, to foretell future events ; 
but that of Christian ministers is to preach the 
Gospel, " the good news," in such a manner 
as to command the acceptance of its benefits. 

The commission under which they act reads 
thus : " Go ye into all the world, and preach 
the Gospel to every creature. He that believeth, 
and is baptized, shall be saved ; but he that 
believeth not shall be damned " (Mark xvi. 15, 
16). Judaism was chiefly limited to a single 
nation. Christianity extends its sympathies 
and provisions alike to all nations, and to each 
individual. It makes religion a personal busi- 
ness, and the salvation of souls the grand ob- 
ject of its ministers. They are to preach with 
special reference to this result — not human 
science or opinions, but the Gospel — not to 
glorify themselves, or entertain the people, but 
to make men see their lost condition, believe in 
Jesus, and openly identify themselves with 
Eim. 

St. Paul, who was called to be an apostle, 
understood the matter in this light. Speaking 



The Christian Ministry. 17 

of Christy he says : " Whom we preach, warn- 
ing every man, and teaching every man, in all 
wisdom, that we may present every man per- 
feet in Christ Jesus, whereunto I also labor, 
striving according to His working which work- 
eth in me mightily " (Col. i. 28, 29). And 
again, "TSTow we are ambassadors for Christ ; 
as though God did beseech you by us, we pray 
you, in Christ's stead, be ye reconciled to God" 
(2 Cor. v. 20). 

His ideal of the objects of the ministry, are 
still further indicated in his letter to Titus, 
wherein he says : " Who gave himself for us, 
that He might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous 
of good works. These things speak, and ex- 
hort, and rebuke, with all authority " (chap, 
ii. 14, 15). 

Acting on this understanding of their com- 
mission, the apostles " went forth and preached 
everywhere, the Lord working with them, and 
confirming the word with signs following " 
(Mark xvi. 20). And it is a fact that men 
who now preach the Gospel for this purpose, 
who really desire and intend to save sinners, do 
much the same thing, and with similar results. 



18 Hints to Ministers. 

Failure in ministers often comes of diversion. 
They lose sight of the proper object of preach- 
ing, and seek to defend the Gospel, or discourse 
prettily about it for general effect, rather than 
preach it for individual faith and immediate 
conversion. They forget that its best vindica- 
tion and its highest charms are found in its 
saving results. The clear casting out of one 
devil by the power of the Spirit, converting one 
flagrant sinner into an acknowledged saint, will 
go further in defending it than many well 
drawn arguments. Being the power of God 
unto salvation, the Gospel, properly presented, 
will demonstrate itself, and carry conviction 
to hearts that no intellectual reasoning can 
effect. The minister stands in Christ's stead 
to seek the lost, and lead them to heaven. 
" You have nothing else to do," says our dis- 
cipline, "but to save souls. It is not your 
business only to preach so many times, and to 
take care of this or that society, but to save as 
as many as you can ; to bring as many sinners 
as you can to repentance, and with all your 
powers to build them up in holiness " (HIT 111, 
112). The more directly he comes to the work 
the better will he be understood, and the more 



The Christian Ministry. 19 

likely to succeed. To be wasting his oppor- 
tunities on other subjects, such as are frequent- 
ly announced from the pulpit, will only show 
to his hearers that he is not speaking for God 
or souls. Salvation, necessary, immediate, and 
possible now to the perishing sinner, must be 
the theme in which all his preachings, prayers 
and tears centre, and to which they all tend. It 
was for this that Christ died, and now inter- 
cedes — that the Spirit strives, and all heaven 
is anxious. If he be a true minister, his 
thoughts, studies, and labors will be shaped 
with reference to this grand object. He may 
err in his judgment and methods, but his in- 
tention will be to lead men to Christ. 

The high spirituality and difficulty of this 
work places it beyond the reach of ordinary 
minds. Unconverted men, however highly 
educated, have neither the heart or knowledge 
necessary to its performance. They may be 
well furnished on other subjects, and possess 
interest, zeal and intelligence to press them 
upon public attention ; but they cannot be 
effective here. They are blind to the sinfulness 
of sin, the danger of sinners, and the charms 
of holiness. If they shall undertake the minis' 



20 Hints to Ministers. 

try, it will be for " a piece of bread," or to 
secure certain worldly advantages that it seems 
to promise. Nor can men religiously inclined, 
but without conscious love to God shed abroad 
in their hearts, do much better. Jesus there- 
fore selected from among his followers such as 
were especially adapted to the work— converted 
men. And he did not transfer to them the 
right of appointing their successors. This 
prerogative He still retains, and calls His min- 
isters now as He does not call men to be 
farmers, mechanics, merchants, or common 
laborers. We hear nothing from Him about 
the " priesthood of the people" explaining 
away the specialty of this call. Though He re- 
quires all His followers to let their light so shine 
before men that they may see their good works 
and glorify their Father which is in heaven, 
He does not call all to preach. Paul, who had 
personal experience on this subject, says, "No 
man taketh this honor unto himself, but he that 
was called of God, as was Aaron " (Heb. v. 4). 

MANNER AND EVIDENCE OF THIS CALL. 

As to the manner in which God calls men 
into the ministry, we may not speak with much 



The Christian Ministry. 21 

precision. He is sovereign, and appoints His 
own representatives, to please Himself, irre- 
spective of human arrangements ; but when 
one is really called, those who are in sympathy 
with the objects of the Gospel will be likely to 
discover it. God may reveal it to them as He 
revealed the call of Saul of Tarsus to Ananias 
(Acts ix. 15). When He does so, it is proper 
that the Church should manifest their acquies- 
cence in it, and use their influence to insure 
success. 

In regard to the evidence of the call, there is 
some diversity of opinion, with no inconsider- 
able agreement. All who are called, we believe, 
love God devoutly. They admire His charac- 
ter, government, and plan of salvation, and de- 
sire above all things else to please Him. They 
feel deeply concerned to win men to Christ. 
They cannot trifle lest they offend God, nor 
neglect duty lest blood be found on their gar- 
ments. They harmonize also in having their 
attention directed to the duty of preaching, not 
perhaps by men, but by the Spirit of God. It 
may at first be only a vague impression, a kind 
of waking dream, and may be treated as a 
temptation, and banished as such. This was 



22 Hints to Ministers. 

the case with many of the best men who now 
stand in the holy place. They had no idea of 
preaching when first converted. Still their 
minds mysteriously lingered about the subject. 
They would often start up as from a pleasant 
reverie, and find themselves addressing an 
imaginary congregation, perhaps hundreds of 
miles away. But in spite of their unbelief, the 
subject impressed them, until it had created 
the conviction that God might be calling them 
to the work, and finally that He had called 
them, and they must not disobey on pain of 
His displeasure. 

Other Christians love God, and desire to do 
good, but it is not usual for them to fancy that 
they are called to preach, even when they pos- 
sess marked qualifications. Much less are they 
pressed with the duty to such an extent as to 
feel condemned in neglecting it, and especially 
to feel " woe is unto me, if I preach not the 
Gospel." This is the experience of those only 
whom the Lord calls. The call, then, is 
evidenced by an inward impression or convic- 
tion made upon the heart by the Holy Spirit. 

But where one is really called, it will be 
manifested by collateral evidence. Others will 



The Christian Ministry. 23 

sometimes see it as well as himself, not always. 
Then he may be placed in circumstances which 
almost compel him to preach. Maxfield, Mr. 
Wesley's first lay itinerant, arose to read the 
Scriptures and exhort the people, when the 
Spirit so helped his infirmities, that he preached 
mightily, in spite of life-long prejudices, and 
Lady Huntington, and Wesley himself were 
obliged to admit that he was divinely called. 
John Nelson, a stone mason by trade, going 
home soon after his conversion, his neighbors 
desired him to. give some account of his 
strange experience, which he did, at first, sit- 
ting in his own house. But some doubted. 
This led him to prove his points from the 
Scriptures. Directly, the house was too small 
for the congregation that gathered to hear him, 
and he stood at the door, and spoke so that 
many were awakened and converted, and he 
was made a preacher by public proclamation, 
contrary to all known rules of church order, 
and his own intentions. And he proved to be 
an apostle indeed to many souls. Another 
pious young man went to meeting to listen. 
The preacher had not proceeded far when he 
became confounded and took his seat. What 



24 Hints to Ministers. 

can be done ? was the all-absorbing question. 
At length our youthful friend stood up and 
began to speak, when God so filled his mouth 
with arguments, that preacher and people in- 
sisted on his speaking again in the afternoon, 
which he did with great effect. Thus what 
these men had hardly thought of, was forced 
upon them in such a way that they were con- 
strained to say. "It is the Lord, let Him do 
what seemeth Him good." 

The case of Mr. Moody, whose fame is in all 
the world, is another instance of the kind. He 
did not think of preaching, and his church 
friends, seeing his ignorance and awkwardness, 
advised him not to speak in conference meet- 
ings lest he should offend some of the brethren. 
So he went into the streets and lanes, and 
talked to the children and others, and after a 
while, invited them into an old, forsaken room 
which lie lighted with a tallow candle. But 
God blessed his labors, and made him an ac- 
knowledged preacher. Thousands attended 
upon his ministry, and many were converted. 
Methodism abounds in such cases, and has done 
so from the beginning. 

A clear understanding of divine things, a 



The Christian Ministry. 25 

ready utterance, tact, and, especially, success 
in doing good, have great weight in deciding 
this question. " Fruit " is particularly con- 
vincing. But it cannot be denied that men are 
called to preach, in relation to whom, some of 
these outward circumstances are wanting. In 
such cases, however, the inward witness is cor- 
respondingly strong. For instance, one young 
man was so impressed that he must preach, 
that he ventured to name the fact to his pastor, 
who had no doubt that he was deceived, and 
advised him to dismiss all thought of it. But 
he could not rest, he must preach, and break- 
ing through much opposition he did so, con- 
vincing all who heard him that he was not de- 
ceived. This was also true of another man 
who stammered so intolerably that he could 
hardly connect two words without faltering. 
The idea of his preaching was utterly prepos- 
terous. But his conviction was so deep and 
distressing, it was proposed to give him a trial, 
and an appointment was made for him, which 
brought out a crowd to witness an expected 
failure. But he went through triumphantly, 
and became an eminent minister. God's ways 
are not as man's ways on this subject. 



26 Hints to Ministers. 

true and false standards. 

Good men often erect a false standard of 
ministerial qualifications. They require of all 
what few only possess. Hence they can see no 
call, where these qualifications do not exist ; 
whereas it is no more necessary, especially un- 
der our itinerant economy, that every man 
should have all these endowments, than that 
every teacher should know Spanish, and every 
physician should be a dentist. The ministry 
occupies a large field, which requires a great 
variety of services, many of which are vastly 
more practicable to plain, pious, common-sense 
men, than to the more profound. In some 
cases, education disqualifies men for the highest 
usefulness among the masses, by creating a 
mutual aversion between them. To exclude 
from the ministry, therefore, all who have not 
attained to a certain literary status, is to clog 
the wheels of salvation, and doom a large por- 
tion of mankind to continuance in moral dark- 
ness. 

Methodism owes much to its bold independ- 
ence in this particular. God fortunately de- 
livered John Wesley, its real founder, from some 



The Christian Ministry. 27 

of his High Church notions at an early day, so 
that he reluctantly accepted the ministerial 
cooperation of uneducated men, who gave good 
evidence of being moved by the Holy Ghost to 
the work. His method of testing candidates, 
which Methodists have wisely maintained, may 
be inferred from the following questions : 

1. Do they know God as a pardoning God ? 
Have they the love of God abiding in them ? 
Do they desire nothing but God ? And are 
they holy in all manner of conversation ? 

2. Have they gifts (as well as grace) for the 
work ? Have they (in some tolerable degree) 
a clear, sound understanding ; a right judgment 
in the things of God ; a just conception of sal- 
vation by faith? And has God given them 
any degree of utterance ? Do they speak just- 
ly, readily, clearly ? 

3. Have they fruit ? Are any truly con- 
vinced of sin, and converted to God by their 
preaching ? 

" So long as these three marks concur in any 
one, we believe he is called of God to preach. 
These we receive as sufficient proof that he is 
moved by the Holy Ghost " (Dis., par. 99, 100). 

Holding young men to these tests, we shall 



28 Hints to Ministers. 

be likely to elevate the standard of ministerial 
qualifications, and protect the office against the 
admission of unsuitable candidates. 

These evidences should be required in per- 
petuity. Ministers have been known to lose 
the spirit of the work after entering upon it, 
and to become ineffective, and even worse. In 
such cases they should return to their first love 
or retire, though they may continue to be re- 
spectable in character. It has been well said 
that " the form or ceremony of preaching may 
be taken up and laid aside as easily as other 
forms ; but true preaching, the preaching that 
Christ appointed, demands the power of an ac- 
tive faith, a holy sympathy, and a conscious 
mission from God" (Kidder's Homiletics, p. 
33). No one should remain in the ministry a 
day after he has lost the qualities which 
evidenced his call to it, except where he is 
earnestly seeking to have them restored. The 
sooner he shall discover his utter incompetence, 
obtain help from God, or leave the pulpit, the 
better it will be for the Church. 

This was clearly illustrated in the case of the 
founder of Methodism. With abundant reli- 
gion, such as it was, and a polished education, 



The Christian Ministry. 29 

his ministry was a sad failure in spiritual re- 
sults, until he was " born again/' and filled 
with the Holy Ghost. 

One of the greatest dangers of Methodists 
lies just at this point. No amount of wealth 
or learning, or popular favor, can save us from 
ruin, without a divinely called and inspired 
ministry. Our excellent doctrines and economy 
are powerless for spiritual results, in the hands 
of blind guides. 

This suggests the wisdom of the long proba- 
tion, to which we subject candidates. It is 
none too long to find out whether they are 
adapted to the work, which is its main object. 
It indicates also the propriety of locating men 
in full connection who render themselves un- 
acceptable to the people, and are not wanted 
because not useful. When a man has had a 
fair chance to demonstrate his call, in the way 
of " fruit," and fails to do it, he had better re- 
tire, and apply himself to some other calling. 

The Church cannot afford to carry along a 
horde of incompetent young preachers. No 
matter who they are, or how much they may 
know, not meeting the demands of the cause, 
they should be kindly dismissed, and their 



30 Hints to Ministers. 

places filled with efficient men. It is a favor- 
able sign of the times that some conferences 
have lately undertaken to examine candidates 
more carefully with regard to their adaptation 
to the work. 

These remarks are not designed to apply to 
sick or aged ministers, who retain the Spirit, 
though they are incompetent to do much ser- 
vice. If they have fulfilled their part of the 
contract involved in assuming the responsi- 
bilities of the ministry, according to their 
ability and opportunities, it would be unkind 
to disfranchise them. Our policy rather pro- 
vides for putting them on the retired list, and 
treating them with sympathy. 



Entering the Ministry. 31 



CHAPTER II. 

DIFFERENT PROCESSES OF ENTERING THE MIN- 
ISTRY. 

What course one should take, who is con- 
templating the ministry with more or less 
thoughtfulness ; and conviction that he is called 
to the work, is a serious, and often a very per- 
plexing question. This is owing to a variety 
of circumstances : 

1. To. the different opinions and practices 
which prevail among the churches, some requir- 
ing more, and others less preparation, while not 
a few incline to begin at once and leave the 
matter of preparation entirely to providential 
direction. 

2. To the different conditions in which men> 
thus moved, are placed, involving age, liter- 
ary attainments, the state of society, financial 
embarrassments, opportunities for preparatory 
training, etc. God seems not to have followed 
any apparent rule, in calling men with regard 
to these, or other circumstances. Some have 



32 Hints to Ministers. 

been impressed with the duty in early youth, 
and shaped their course accordingly. Others 
did not even think of the matter as a possi- 
bility, until they were far advanced in life, and 
involved in business. Indeed they were open 
enemies of all religion, but being mercifully 
converted, felt that they must preach, though 
wanting in preparation, and surrounded with 
hindrances. 

3. The conflicting advices given to candi- 
dates, is another source of embarrassment, 
some urging them to leave all and preach at 
once, others recommending a partial or thorough 
course of study, while many, equally sincere, 
would have them drop the subject, as a sug- 
gestion of the devil. 

In this state of affairs, each one must settle 
the question for himself, 1. As to whether he 
ought to preach at all. 2. If so, whether he 
should leave his present calling and give his 
whole time to the work, or preach occasionally, 
as opportunity may offer, and his business 
allow. 3. In connection with what church. 
4. Whether he should commence immediately, 
or first seek to obtain an education. No one 
else can settle it so well. He knows his own 



^Entering the Ministry. 33 

convictions, affinities and circumstances, and 
ought not to be inveigled into any line of pro- 
cedure against his deliberate judgment, taking 
everything into the account. He had better 
be a good teacher, or exhorter, by following his 
own convictions and adaptations, than to be- 
come an inefficient preacher, by following the 
opinions of others. 

As a matter of fact, these different courses 
have sometimes succeeded well, and not un- 
frequently they have failed, so that some minds 
have, at different times, approved and rejected 
all of them. John Wesley knew of but one 
door into the ministry at the commencement 
of his spiritual career ; but in process of time, 
God showed another, which he felt obliged to 
recognize. Most of his helpers entered by this 
door, and became travelling or local preachers, 
as circumstances seemed to require. Methodism 
was planted in America by two of the latter 
class, namely, Philip Embury, in New York, 
and Eobert Strawbridge, in Maryland, both 
from Ireland. Capt. Webb, another of the 
same rank, a stalwart Englishman, soon 
joined them, and together they made a fair 

beginning, before Mr. Wesley knew anything 
3 



34 Hints to Ministers. 

of the matter, proving the wisdom of the 
order. 

This has been the policy of Methodists gen- 
erally, from the commencement, with some im- 
provements. In the first place, they encourage 
all young men of fair capacity to exercise their 
gifts in speaking and prayer, so soon as they 
are converted. Their six months' probation, 
under proper tuition, gives them a pretty 
correct knowledge of doctrine and discipline, 
while their frequent public exercises improve 
their gifts in speaking and prayer. Pursuing 
this course a year or more, possibly five or ten 
years, if found worthy, they are licensed to ex- 
hort or preach. 

But that they may not be advanced faster 
than their capabilities justify, they are sub- 
jected to a close examination at every stage of 
their progress. 1. For license to exhort, and 
annually afterwards, so long as they hold that 
office. 2. For local preacher's license. 3. For 
recommendation for admission on trial in the 
annual conference. 4. Then they are examined 
by the annual conference for admission, and 
afterwards, for two years, on the prescribed 
course of study, for deacon's orders. 5. Finally, 



Entering the Ministry. 35 

they have to pass two other annual examina- 
tions, for elder's orders, when, if their conduct, 
labors, and examinations are satisfactory, they 
are admitted to the full ministry. This gives 
them a training in the Methodist Episcopal 
Church of from five to twenty years from the 
time of their conversion to their graduation to 
elder's orders. They may accomplish it in foui 
years from the date of their first license, or they 
may linger along on the different stages of their 
progress, and never reach that point. Some are 
satisfied with the exhorter's license, and many 
wisely continue in the local preacher's office 
during life, and do good service, while others 
advance to the itinerancy, and continue in it 
to the end, or fall back into the local ranks. 

In all these departments, many come short 
of what is anticipated, while others exceed their 
highest expectations. On the whole, the plan 
has worked admirably, and seems well adapted 
to the present time. As to those who have 
small opportunities for preparatory study, it is 
necessary, while those who take a more 
thorough course, manage to obtain orders about 
as soon as they are ready for full pastoral work. 

But this showing is not complete without 



36 Hints to Ministers. 

some further reference to the course of study 
and examinations before mentioned. It in- 
volves, 1. Personal religious experience, life and 
habits. 2. A fair English education. 3. 
Knowledge of the Holy Scriptures. 4. General 
and systematic theology. 5. Church Govern- 
ment. 6. History, both civil and sacred. 7. 
The Christian ministry, its origin and work. 
8. General intelligence, sufficient, at least, to 
place the several office bearers above the average 
rank of those whom they are expected to serve, 
particularly in relation to religion and morals. 
(Dis., pp. 351-366.) 

It will be observed that a knowledge of the 
different languages taught in colleges and the- 
ological seminaries, is not required. Nor is 
it repudiated. Candidates are left to follow 
their own judgment with regard to these and 
some other branches of learning. We furnish 
the colleges and seminaries for the most 
thorough literary and theological training, but 
do not make graduation from either a pre- 
requisite to the ministry. 

It is worthy of note, also, that we try our 
candidates before we license them, instead of 
educating them first and trying them afterwards, 



Entering the Ministry. 37 

as is done by some other demonstrations. We 
educate them in the work and among the peo- 
ple, and not out of it ; for it specifically, and 
not equally for any other calling, as is done in 
the regular college course. We begin their ed- 
ucation by training them to speak in public of 
what they feel and believe, while they are seek- 
ing to know more. They are not expected to 
speak correctly or profoundly at the beginning, 
but speaking and preaching as they proceed 
with their studies, they learn the art of speak- 
ing readily and forcibly. 

. How this policy has succeeded in achieving 
the objects of preaching need not be stated. 
Our history is significant on this point. And 
though our ministers have been characterized 
as uneducated and incompetent by certain 
clerical pretenders to superiority, they have 
found little difficulty in entering the pastorate 
of other denominations, without delay for 
further literary attainments. 

But some churches still insist on their old 
plan of preparation, involving two or three 
years in the academy, four in college and three 
more in the theological seminary, with little 
preaching until the last year, and not much 



38 Hints to Ministers. 

even then. They wisely waive all this, how- 
ever, when they find promising recruits from 
other sects, and the more readily, because it so 
often fails to produce the style of ministers 
demanded by their people and work. 

But this is nothing to us. All denomina- 
tions are at liberty to follow their own con- 
victions. However wise the policy, it is too 
slow a process to meet our demands. The 
Methodist churches of America need at least 
one thousand fresh recruits annually to repair 
the waste of disease and death in the conferences, 
and supply the new fields which invite their 
pastoral care, while our present facilities for so 
complete preparation, furnish less than one- 
quarter of that number. This deficiency is 
made up by brethren of less opportunities, 
many of whom seem not to suffer seriously for 
the want of preparatory training, either in their 
popularity or usefulness. Many of them could 
not have gone through with this laborious and 
expensive course, had they desired to do so, 
while others did not deem it expedient. 

Now, while we are not disposed to dictate to 
any young man as to the particular course he 
shall take with regard to entering the min- 



Entering the Ministry. 39 

istry, we do solemnly advise all to act in view 
of their responsibility to God and the judg- 
ment of the great day. You have the different 
theories and practices of the churches before 
you. If God has called you to preach, He in- 
tends that you shall succeed, and His will is 
that you shape your course purely with refer- 
ence to that result. 

It is true, too, generally, we believe, that the 
conviction of a divine call to preach embraces, 
not only the main objects to be sought, but 
something of the manner and connection of the 
preaching. Jonah's call required him to go to 
Nineveh, and proclaim a particular truth. The 
work not being agreeable to hi3 taste, he 
ventured to deviate from instructions so far as 
to go to Tarshish. He followed his own pre- 
ferences rather than God's command. So Paul 
was called to be an apostle to the Gentiles, 
and did not confer with flesh and blood. 
Young men who feel moved to preach, ordi- 
narily follow the arrangements of the denom- 
ination which was instrumental in bringing 
them to Christ. Some, however, take a differ- 
ent course, too often, we are sorry to say, in the 
direction of more worldly honor, less work, 



40 Hints to Ministers. 

and better pay. And a few seem to feel called 
upon to strike out independently, though the 
reason for this course is seldom manifest. Our 
settled belief is, that whatever the call may be, 
it is best for a young man to follow it, in the 
true interests of religion and the salvation of 
men. If it shall prove to be a mistake, he can 
change afterward. But in determining what 
course he will take, with regard to preparation, 
he should carefully select one which is not 
calculated to abate his natural or spiritual 
force, and tone him down to the dead 
monotory of some artificial model. Duty and 
utility should be his invariable guide. 

If, after careful consideration and prayer, 
you shall be satisfied that you can accomplish 
more for God and the salvation of souls, by 
entering the work at once, do so, trusting in 
Divine Providence and your own indomitable 
purpose. Let no ambitious or selfish motive 
deter you. If it shall appear that a year or two, 
more or less, devoted to preparatory study in 
the schools will enhance your usefulness, and 
your circumstances will admit of it, that is 
probably the wiser course for you to adopt. 
It will save you a great deal of hard work 



Entering the Ministry. 41 

afterwards. The beginning of education is the 
most difficult part of it. Once master the 
rudiments, and learn how to study, and you 
will have little to fear. But at all events, make 
your selection in view of the grand objects of 
the ministry, and your obligations to God, as 
a called minister of the cross, independently 
of worldly ambition. 

Then, " Go, teach all nations/' says the 
fervid Lacordaire ; " fear neither the difficulties 
of foreign tongues, nor the differences of man- 
ners, nor the power of secular governments. 
Consult not the course of rivers nor the di- 
rection of mountain ranges ; go straight on. 
Go as the thunder of Him who sends you — as 
the creative Word went, which carried life into 
chaos — as the eagles go and the angels." {Pal- 
pit Table Talk, p. 116.) 

But do not let the fact that you have not 
the means of prosecuting a thorough course of 
study in the schools deter you from obeying 
what you feel to be a divine call to preach. 
The most learned preachers are not always the 
most effective. While high culture has many 
advantages, it does not insure success ; it has 
some drawbacks, especially when applied to the 



42 Hints to Ministers. 

commonality of society, with which the ministry 
has chiefly to deal. Hence it is that men of 
moderate attainments, both in Church and 
State, often outstrip their literary superiors in 
the race for popular favor and influence. 

I refer to this point because so many hold 
opposing views, and discourage all leanings 
toward the ministry, without thorough educa- 
tion, which is out of the reach of many pious 
young men. The fathers said, "Go preach, 
and study by the way," and it was under this 
policy that they developed our most distinguish- 
ed men, bishops, commentators, theologians 
and preachers ; and filled the world with their 
doctrine and measures. With these facts 
before him, and especially with the vastly aug- 
mented facilities of the present day for the ac- 
quisition of knowledge, no young man, called 
of God to the work of the ministry, should 
hesitate to make the attempt, though it may 
be impossible for him to spend much time in 
the schools. 

The call indicates capacity and adaptation, 
already possessed, though not often realized ; or 
to be conferred in obedience. No man can feel 
more surprised or incompetent than did Moses 



Entering the Ministry. 43 

when called to deliver his brethren from bon- 
dage, yet he proved to be the right man for the 
work. He tested his call, and found it to be of 
God. So should every young man do who be- 
lieves himself called to preach, by moving out 
on the line of duty. If God does not help him 
he will soon see his mistake, and retire to pri- 
vate life. 



44 Hints to Ministers. 



CHAPTER III. 

KNOWLEDGE NECESSARY TO THE MINISTRY, 
WITH SUGGESTIONS AS TO ITS ATTAIN- 
MENT. 

Whatever differences of opinion may exist 
among us with regard to preparation for the 
ministry, there should be little doubt of the 
importance of continuous study in it. The 
drill of the schools ought to finish one's educa- 
tion in some particulars, and it generally does so 5 
we believe, but still it leaves enough to be 
learned afterwards to require the closest applica- 
tion. t Hence, those who regard their diplomas 
as a release from further effort, soon become stale 
and ineffective. Graduates, even, must study, 
or fall short of reasonable expectations, while 
brethren of less preparation, may, with proper 
application, attain to enviable distinction. 

To compass the curriculum indicated in the 
last chapter, requires no little effort. But 
that is only the beginning of necessary attain- 
ments to one who proposes to devote his life to 
ministerial and pastoral work. 



Knowledge Necessary to the Ministry. 45 

Preachers must understand their business 
to be successful. They are engaged in a great 
work, involving many difficulties. It is not 
enough for them to know God and his plan of 
salvation, but they must know man, his aver- 
sions and susceptibilities, and how to command 
his attention and faith. 

To expect that God will give them the re- 
quisite information, without effort on their 
part, is fanaticism. While they trust Him for 
help, and the desired result, they should be 
just as active in seeking to be efficient, as they 
would be if everything depended on themselves. 

THE BEGINNING OF RIGHT KNOWLEDGE. 

The new birth brings light, and begets a 
desire to know everything appertaining to it. 
It at once gives the study of the divine charac- 
ter and government, the duties, privileges and 
religious possibilities of men, controlling in- 
terest. And all the more so, as we may feel 
moved to persuade others to become Christians. 
Indeed, a proper call to the ministry, implies 
a heart and mind for the work ; in other words,, 
a spiritual fitness for it. 



46 Hints to Ministers. 

It is noticeable , also, in tracing the history of 
ministers, that the most successful of them 
were characterized by thorough conviction of 
sin. The Wesleys were terribly awakened, 
and crucified themselves with many fastings, 
prayers and self-denials, crying out of the depths, 
when God put a new song into their mouths. 
Whitefield was so distressed, when in prayer 
for mercy, that the sweat dropped from his 
face. "God only knows," he wrote, "how 
many nights I have lain upon my bed groan- 
ing under what I felt. Whole days and weeks 
have I spent in lying prostrate on the ground 
in silent or vocal prayer." Bishop Hedding, 
though a moral young man, and so far religious 
as to read a sermon on the Sabbath to the little 
congregation where he lived, was at last over- 
whelmed with anxiety, and earnestly sought 
the Lord for weeks. The terrible conviction 
of Saul of Tarsus too, laid the foundation of 
his wonderful conversion and usefulness. No 
subsequent education can atone for the ab- 
sence of something of this experience. 

It is equally true of most effective preachers, 
that they had a happy conversion. This is 
another desirable qualification for the work. 



Knowledge Necessary to the Ministry. 47 

No knowledge of pardon, or the work of the 
Spii-it on the heart, acquired by reading, hear- 
ing or observation, can supersede the necessity 
of a positive, personal experience of this sort. 
Indeed, there can be no proper knowledge of 
religion without it. Hence the prayer of the 
backslidden Psalmist, " Kestore unto me the 
joy of Thy salvation, and uphold me by Thy 
free Spirit. Then will I teach transgressors 
Thy ways, and sinners shall be converted unto 
Thee." (Psa. li. 12, 13.) 

Many began to preach with this outfit before 
they were formally licensed. God called them 
first, and the Church afterwards. Their ex- 
perience was a high endowment of itself, em- 
bracing the fundamental elements of dogmatic, 
experimental and practical theology. With 
such a preparation, it was safe for them, and it 
is safe for every man of good judgment and fair 
intelligence to commence preaching in a social 
and informal way. 

But candidates must not stop here. God 
helps those who seek to help themselves. They 
must pray, think, read, study, and plan, to 
know what to say, and how, when and where 
to say it. Though Jesus said to His first min- 



48 Hints to Ministers. 

isters, " When they deliver you up, take no 
thought how or what ye shall speak : for it 
shall be given you in that same hour what ye 
shall speak/ 5 He did not mean to discourage 
reasonable study, but to comfort them in view 
of probable surprises, and emergencies, when 
they would have no opportunity for prepara- 
tion. He had already cautioned them to " be- 
ware of men/ 5 and to "be wise as serpents and 
harmless as doves.' 5 Ministers are forbidden to 
worry, but commanded to work, and improve 
all available means to render themselves effec- 
tive. 

It is not my purpose to point out a course 
of study, but to offer a few suggestions on the 
subject. 

1. The Bible is the minister's text-book. 
There can be no substitute for it. Candidates 
for the ministry should read it through and 
through, carefully and prayerfully, until they 
understand its general scope and meaning, and 
the object and drift of the several books. This 
last point is considered of so much importance, 
that some editions of the Bible contain an in- 
troduction to each book, giving a brief statement 
of its origin, objects, etc., which can but be 



Knowledge Necessary to the Ministry. 49 

useful to most readers. (See Pronouncing Bible 
issued at the Methodist Boole Concern.) 

We advise, also, that you mark and commit 
to memory, if possible, many of those passages 
which bear directly on the object of your pres- 
ent endeavors. 

1. Because you can never memorize so easily 
as when young and interested in the acquisition. 

2. Because, being thus committed and 
brought into use, they will never be forgotten. 

3. Because, if you delay it until you become 
encumbered with many duties, you will never 
do it at all. 

Furthermore, you should familiarize your- 
selves with the historic facts, figures, parables 
and similes of the Bible, not only for the 
moral lessons inculcated by them, but to use 
in illustration of practical duties and prin- 
ciples. Illustrations from the Scriptures have 
a double force, and, should always be employed 
when they meet the demand of the occasion. 

In a word, the Bible should occupy the first 
place in a minister's studies. It not only has 
the advantage of being authoritative, but it fur- 
nishes many of the best and strongest expres- 
sions of feeling, and of appeal, to be found on 
4 



50 Hints to Ministers. 

record. A preacher who has these at command, 
with the state of mind they represent, can but 
be interesting. 

Besides, we recommend that you read the 
same copy of the Bible as far as practicable. 
Some minds are not well constructed for verbal 
memory, yet they seldom forget the book in 
which a favorite passage occurs, or its location 
on the page. By using the same copy, there- 
fore, you can more readily find what you want. 

We deem it important, too, that you use a 
Pronouncing Bible, that is, one in which all 
the proper nouns are divided and accented in 
the text in a way to show how they are to be 
pronounced. It is very difficult to remember 
the proper pronunciation of some of these 
words. We have heard good scholars make 
sad work with them. But you must not stum- 
ble here, and you will not, if you follow this 
advice, or read your lessons privately and verify 
your pronunciation before you appear in pub- 
lic. We knew one young minister who ruined 
his reputation, and received a nickname by an 
unfortunate mistake, in trying to pronounce 
" Samothracia." 

We have no hesitancy in suggesting, also, 



Knowledge Necessary to the Ministry. 51 

that you should consult some good commentary 
j ust so often as you need information as to the 
meaning of Scripture. You will prefer one 
written by a Christian man, of evangelical 
Arminian sentiments. Some commentaries 
really pervert the word of God in the interest 
of an exploded creed, and are not profitable for 
instruction, or correction in righteousness. And 
others are of a rationalistic character, which 
abound more in the fruits of a learned imagina- 
tion, than in sound Gospel sense. They fur- 
nish beautiful treatises on moral and religious 
topics, which it may be well enough to read 
when you get time, but what you want now is 
the mind of the Spirit. Wesley's Notes, and 
Clarke's and Benson's Commentaries have been 
our standards, and are still exceedingly valua- 
ble. Those being produced by Dr. Whedon 
and his associates, furnish more commentary 
and less extraneous matter in smaller compass. 
A good Bible dictionary will also assist you. 
Watson's will not meet your wants, it being 
less a dictionary than a collection of able essays 
on biblical and theological subjects. . Smith's 
is quite complete. If too expensive for your 
means, you had better, perhaps, purchase that 



52 Hints to Ministers. 

of the American Tract Society, which is exceed- 
ingly valuable and convenient, and is worth 
more than it costs. 

Webster's Unabridged Dictionary is almost 
indispensable. It is surprising to see the 
amount of biblical instruction it contains. 
Popular as it is, comparatively few have 
studied it sufficiently to appreciate its ampli- 
tude. Hardly a subject can be named which 
is not more or less illustrated in its broad and 
well-packed pages. Its definitions of biblical 
and theological words are comprehensive and 
generally correct. 

Cruden's or Bntterworth's Concordance 
should be obtained at the earliest opportunity. 
Also " Gaston's Collections," or some similar 
work, presenting a wide range of subjects, and 
quoting the Scriptures which relate to them. 
Leaders, exhorters, and even preachers of long 
experience, will find a small book of this 
character, called " Seed Thoughts," compiled 
by the late Rev. George C. Robinson, and 
printed at our Book Concern, exceedingly con- 
venient. It not only furnishes the most per- 
tinent Scripture texts in support of various 
doctrines and duties, but many of the best 



Knowledge Necessary to the Ministry. 53 

sayings of great and good men. Then, it is of 
such size and type, as to render it available on 
all public occasions. 

Though we think too much time is often 
spent over the geography of Bible countries, a 
small map on your table will help you in main- 
taining your polarity. It is not essential to 
salvation to know in what direction Jericho 
lies from Jerusalem ; still, if you are going to 
refer to Bible geography at all, as you will 
sometimes be obliged to do, it is better to be 
correct. 

2. It is also important to read some good 
system of theology, which is defined by Webster 
to mean u The science of God and Divine 
things, or the science which teaches the exis- 
tence, character, and attributes of God, His 
laws and government, the doctrines we are to 
believe, and the duties we are to practice." 
This brings you directly in contact with the 
subjects that are to engross your life and labors, 
and in which you feel a profound interest as 
Christians. 

The order of procedure in this department 
must be largely determined by your necessities 
and circumstances. You must study to teach, 



54 Hints to Ministers. 

exhort, or preach immediately, not some years 
hence ; what, and as duty may require. This 
is according to the common sense which con- 
trols in other pursuits. Some would set you 
to studying Greek and Hebrew, but that is 
simply ridiculous. Learn the simple, practical, 
and indispensable things first, and leave others 
until you get more time and talent. 

Purchase the necessary books as fast as you 
are able, one or two at a time, and read them. 
But see that you get good ones, books that will 
help you. Spurgeon says to workers with 
slender apparatus, " Do not buy milk and 
water, but get condensed milk, and put what 
water you like to it yourself. Get much in 
little. Prefer books which abound in what 
James Hamilton used to call i Bibline,' or the 
essence of books. You require accurate, con- 
densed, reliable, standard books, and should 

make sure that you get them Forego, 

without regret, the many books which, like poor 
Hodge's razors, of famous memory, are made to 
sell, and do sell those who buy them." 

In determining which are the best for you, 
do not consult literary book worms, but the 
most practical and successful ministers, who 



Knowledge Necessary to the Ministry. 55 

commenced as you do, and had to learn as they 
proceeded in their work. They have traversed 
the ground, and can appreciate your difficul- 
ties, and know what you need. 

If you are unable to purchase, borrow. If 
this is impracticable, read the few you have 
and master them. A few solid works, well 
studied, will benefit you more than many third- 
rate ones, half read. Says Spurgeon, "In case 
the famine of books should be sore in the land, 
there is one book which you all have, and that 
is your Bible ; and a minister with his Bible 
is like David with his sling and stone, fully 
equipped for the fray." 

As you have occasion to repeat your sermons, 
you ought to review your grounds, and appro- 
priate any additional information which you 
may have acquired. In this way you will 
necessarily grow in knowledge, grace, and power 
with God and men. But you should never re- 
gard any preparation complete, except for the 
present occasion. The state of your own mind, 
and the condition of your hearers may never be 
the same again. You will know more, and 
need a wider sweep, or the people may be in 
a different attitude, and require to be ap- 



56 Hints to Ministers. 

proached in a different way to be reached and 
moved. 

But you should not restrict yourselves to par- 
ticular doctrines and duties, but endeavor to com- 
prehend them in their relations to each other, and 
the grand whole of Christian theology. "Bin- 
ney's Theological Compencl " of the evidences, 
doctrines, morals, and institutions of Christian- 
ity, is an excellent guide to beginners. It will 
give you a pretty correct view of the subject, 
and create an appetite for reading " Watson's 
Institutes," " Knapp's Theology," or some 
similar work that more fully explains it. 

For the want of such a connected view, 
preachers often run to extremes, representing 
one doctrine in a manner to eclipse or destroy 
another. Hence, some have magnified the 
goodness of God to the exclusion of His justice, 
human depravity, to the overthrow of human 
liberty, and the merit of good works to the re- 
jection of grace. The result is, their hearers 
hardly know what to make of them. In one 
discourse they seem to be Calvinists, in another, 
Universalists, and then Methodists, or some- 
thing else. The fact is, they hold to many 
truths, but have no connected system of doc- 



Knoivledge Necessary to the Ministry. 57 

trine to steady them under the excitements of 
public discourse. And, as some distinguished 
divines rather boast of their independence in 
this respect, there is danger that this kind of 
loose preaching will increase. 

We especially advise that you avoid the vain 
philosophies and speculations of men, which 
are ever shifting like the sands of the ocean. 
Many young men have nearly ruined their in- 
fluence as preachers, by reading the skeptical 
writings of learned, but unchristian men. 
Their confidence in the truth as they first re- 
ceived it, has become shaken, and they begin 
to question the correctness of certain views and 
practices, generally approved by Christians. 
So, to furnish their people something new, they 
open fire on the subject in the pulpit, conceding 
some things and exploding others, but not 
satisfying the hunger of the hearers for the 
Gospel. Their concessions offend the more 
pious portion of the Church, and their defences 
fail to interest others, the enemy being too 
metaphysical, or distant, to be dangerous. 
Preachers naturally take into the pulpit 
what they read, think and feel in the study. 
But these things have no adaptation to ordi- 



58 Hints to Ministers. 

nary congregations. They are not the Gospel, 
and the people know little of them, and care 
less. Nor are they particularly in the way of 
their salvation. 

It is desirable, however, that you read some 
well- written history of doctrine. Young preach- 
ers, who have been educated in correct senti- 
ments, are frequently led astray by erroneous 
ones. Failing to see their falsity, and wishing, 
perhaps, to enjoy the credit of independence 
and depth of thought, they entertain some 
supposed novelty, to find out afterwards that it 
was considered and exploded long before they 
were born. Knapp's Theology is especially 
useful in this particular, giving, as it does, the 
history of almost every leading doctrine known 
to the ages. 

The writer's faith was once badly disturbed 
by an ingenious work put into his youthful 
hands, by a divinity student at Harvard. It 
seemed to him both new and unanswerable, 
and he dropped everything else to settle the 
question involved. Turning to " Watson's 
Institutes," which are admirably adapted to 
such emergencies, he found deliverance at once. 
The dangerous book was but the republication 



Knoivledge Necessary to the Ministry. 59 

of an old heresy in a modern dress, designed to 
sap the foundation of the Christian faith. 

Experimental and practical theology are in- 
timately connected, and involve a proper knowl- 
edge of God, His character and disposition to- 
ward nien, — His will, or system of government, 
embracing redemption by Christ,— His promises 
and threatenings, — what He proposes to do for 
men in this world, and the world to come, and 
what are our duties and the possibilities of im- 
provement in fidelity, purity and destiny. 

These, in a word, are the stirring themes of 
the ministry, and the closer you keep to them, 
the more likely will you be to interest the peo- 
ple and do them good. The people care little 
about theories that can be turned to no practi- 
cal account. They desire to hear about God, 
who He is, what are His purposes, how He feels 
toward them, how they can be happy here, and 
what are their chances for eternity. These are 
the vital subjects ; the very Gospel you are 
called to preach. They involve the facts that 
brought you to Christ, and set you on fire with 
love to God and good will to men. To think 
of them, and trace their developments in the 
Bible, in biographies and other books, reducing 



60 Hints to Ministers. 

them to practice as far as may be, is the direct 
way to grow in grace, and in the knowledge of 
the truth, according to the words of Him that 
hath called you, " If any man will do His will, 
he shall know of the doctrine, whether it be of 
God." (John vii. 17.) 

This suggests how it is that some young 
ministers who began strong, are now weak and 
ineffective; they have forsaken these burning 
truths, and given themselves to abstractions. 
If a minister will be successful he must live in 
these themes, and let them live in him, and 
shine out in his life. 

3. You should study the language of the 
people you are to serve. In going on a mission 
to nations of other tongues, this is the first duty 
imposed, and must not be disregarded at home. 
Errors in speech are expected in beginners, and 
are readily overlooked, but they are damaging 
to preachers. A young man who intends to 
speak in public, should learn to speak correctly. 
English grammar, that is, its general principles, 
may be easily acquired. Under a good private 
teacher, a man of fair capacity may learn the 
different parts of speech, their import and re- 
lations in a few days, so as to speak and write 



Knowledge Necessary to the Ministry. 61 

with tolerable correctness. This may seem a 
little extravagant, nevertheless it is true, the 
long and tedious course pursued in some of our 
grammar schools to the contrary, notwithstand- 
ing. And we make the declaration, because so 
many young men live and die without this 
knowledge from an over-estimate of the diffi- 
culty of obtaining it. 

Says Eev. John A. Broadus, D.D., LL.D., 
" We have to learn the usage of language, and 
grammars undertake to present this usage, in a 
systematic and convenient form. They show us 
our faults, and warn us when there is danger ; 
they set us to observing language, and reflect- 
ing upon it There are men among us 

who have studied no such books, nor any other 
language, and yet who speak and write English 
with correctness, and even with force and 

beauty Correct habits may be formed, 

and right principles comprehended, without 
books of grammar, but more rapidly and surely 
with them, provided we use them only as helps, 
and aim to go deeper than they carry us. As 
to this whole matter of studying English 
grammar, two practical errors widely prevail, 
and greatly need to be corrected. Men who 



62 Hints to Ministers. 

have been to college are apt to think they have 
no need to study their own language at all, ancj 
especially no need of consulting books on the 
subject ; the latter part of this opinion being a 
mistake, and the former a very great mistake. 
On the other hand, men who have had fewer 
educational advantages, are in danger of sup- 
posing that without systematic instruction they 
can do nothing to improve their style, or else, 
that after studying a book or two on English 
grammar, they have nothing more to do." 
{Preparation and Delivery of Sermons, pp. 
328, 329.) 

But whatever course you may take with re- 
gard to the study of grammar, you should al- 
ways have a dictionary at hand, and consult it 
with regard to the meaning and pronunciation 
of words in all cases of ignorance or doubt, 
whether they occur in reading or hearing. Care- 
ful reading will also help you, and writing and 
rewriting still more. 

We early enjoyed the friendship of one of 
the ablest fathers and purest writers of forty 
years ago, a master in preaching and contro- 
versy, who obtained high distinction in this way. 
He wrote poorly at first, but submitting his 



Knowledge Necessary to the Ministry. 63 

productions to a literary friend for correction, 
he saw his errors and avoided them forever after. 

This same divine sought assistance in another 
direction. Having a friendly educated hearer 
he enlisted him to note his pulpit errors, and 
kindly report them to him. This revealed 
some strange mistakes, which were soon cor- 
rected. Thus, by walking with God, reading, 
writing, conversation and prayer, he became a 
mighty preacher, author and editor, and won 
many a field in conflict with the highest liter- 
ary talent of his age. 

4. Other departments of education are im- 
portant, and come readily within your reach. 
Intellectual and moral philosophy relate es- 
pecially to the mind and heart to be addressed ; 
logic and rhetoric indicate the best methods of 
moving them, while natural philosophy, chemis- 
try, astronomy, etc., reveal the material works 
of God, and furnish many apt illustrations of 
spiritual truths. These subjects are now so 
clearly developed in lectures and in books of 
moderate size, that no young man, anxious to 
learn, need remain long without a general un- 
derstanding of the facts and principles they in- 
volve. 



64 Hints to Ministers. 

History furnishes another valuable source of 
ministerial endowment, which comes within the 
grasp oi all. Every young man who intend? 
to occupy any useful position, should read some 
brief history, at least, of his own country, and 
of his own church, at a very early period in his 
career. This will be likely to incline him to 
go further, and compass other histories, ancient 
and modern, that he may have a better idea of 
the world which he seeks to reform. Compared 
with novelistic books, and skeptical monthlies 
of the day, this kind of reading is pure gold. 
It will add something to your stock of knowl- 
edge that may be usefully employed on many 
occasions. 

Christian biographies should not be ignored. 
They reveal the dealings of God with men, and 
the experiences of Christians in the different 
conditions of life, and are profitable for instruc- 
tion, and encouragement under trials. The best 
expositions we have of many of the duties and 
privileges of religious life, are found in this 
class of books. They answer the purpose of 
precedents and witnesses for the lawyer, and 
reports of diseases and their treatment, for the 
physician. 



Knowledge Necessary to the Ministry. 65 

The study of human nature, in its various 
phases, is indispensable, and demands close at- 
tention. Candidates for medical practice, are 
required to study man as well as medicine. 
They need to understand his organism in a 
healthy state, and as affected by different dis- 
eases, in order to prescribe for him wisely in 
sickness. To our apprehension it is equally 
necessary for a minister to be acquainted with the 
intellectual and moral nature to which he is to 
apply spiritual remedies. Nay, more. People 
are full ready enough to call a doctor when a 
little ailing, and swallow his prescriptions with- 
out hesitation, but they seldom call a minister 
until they feel their condition to be terribly 
alarming. His business is to call them, and 
conquer them by argument and persuasion to 
abandon their sins and accept of offered mercy. 
How to approach them, so as to conciliate their 
favor and command their attention, is often a 
very nice question. One needs to become ac- 
quainted with their prejudices, whims, weak- 
nesses and susceptabilities, as well as their 
strong points, or he may commit a fatal blun- 
der in his first attempts to approach them. 

Here is just where some of our ablest theo- 



66 Hints to Ministers. 

logians are deficient. It is the secret of their 
failure. They have seen human nature in its 
better aspects in schools and colleges, and adapt 
themselves and their labors to the few, and not 
to the ?nasses, and wonder why their congrega- 
tions are not larger and more interested. The 
people know that they are not understood, or 
much esteemed, and stay at home, or go else- 
where. 

A young minister may learn much on this 
subject by looking into his own heart, and ask- 
ing, if I were in the condition of this people, or 
that person, what should I think ? How 
should I want the minister to approach me ? 
What kind of treatment or instruction would 
be most likely to attract and win me ? " A 
man who talks to himself," says Cecil, "will 
find out what suits the heart of man." Also, 
what puzzles and distracts the mind. All this 
is to be avoided. It may wear the garb of 
deep research, great accumen, and extensive 
learning, but it is nothing to the mass of man- 
kind. A minister will learn this by going 
among the people with his eyes and ears open, 
and drawing them out in conversation. 

Much valuable information may be obtained, 



Knowledge Necessary to the Ministry. 67 

too, by consultation with experts, in this de- 
partment, who are to be found everywhere. 
Also, by reading the operations of others, who 
have displayed great power in the management 
of men. If a man will think as he moves about 
in society, and take notice of what he usually 
sees and hears, and consider its import and 
bearing, he cannot fail to become a master in 
drawing men to himself, and to God, if he is 
humble and determined enough to become a all 
things to all men that he may save some." (1 
Cor. ix. 22.) 

" Suppose there should come up to one of our 
great hospitals a young student, so poor, that 
he could not purchase surgical books ; it would 
certainly be a great detriment to him ; but if 
he have the run of the hospital (and be allowed 
to ask questions), if he saw the operations per- 
formed, and watched cases from day to day, I 
should not wonder but what he might turn out 
as skillful a surgeon as his more favored com- 
panions. His observation would show him 
what books alone could not ; and as he stood 
by to see the removal of a limb, the binding up 
of a wound, or the tying up of an artery, he 
might, at any rate, pick up enough of practical 



68 Hints to Ministers. 

surgery to be of immense service to him. .... 
A man who has had a sound practical experi- 
ence, in the things of God himself, and watched 
the hearts of his fellows, other things being 
equal, will be a far more useful man than he 
who knows only what he has read." — Spur- 
geon. 

Preachers should seek to know something 
with regard to all subjects, and all branches of 
business. It is not wise, as some seem to 
think, to be ignorant of common things. A 
popular country parson in New England lost 
his place by asking one of his parishioners at 
the tea table, "if he raised the oysters they 
were eating, on his farm." They ought es- 
pecially to be well informed on public interests, 
so that if called to participate in their discus- 
sion, they may maintain themselves and the 
position they shall assume with honor. We 
have known some to become entangled and 
defeated by reason of their ignorance of parlia- 
mentary order. Others have embarrassed 
themselves and their people in church disci- 
pline, for the want of a proper understanding of 
our jurisprudence. These subjects are now so 
fully developed in books, and are so easily com- 



Knowledge Necessary to the Ministry. 69 

prehended, that there is no necessity for ignor- 
ance in relation to them. 

Young preachers should also learn to sing, for 
two reasons, namely : 1. Singing is one of the 
best methods of improving the voice, in volume 
and sweetness. 2. Power to sing well, and 
lead the singing in religious meetings, is an 
endowment of the greatest usefulness. It is 
the wand by which many ministers have worked 
themselves up to the most desirable and effec- 
tive pastoral positions. " If it should require," 
says Dr. Broadus, "as much time and effort to 
gain the power of singing church music at sight, 
as to learn a modern language or a branch of 
science, it would be fully as profitable, and 
almost any man who is still young can learn 
to sing moderately well, by judicious and per- 
severing effort." (Ibid., p. 453.) 



70 Hints to Ministers 



CHAPTER IV. 

DF THE SPIRIT, PURPOSE AND MATTER OF 
PREACHING, 

The object of the Christian ministry, as before 
stated, is substantially that which brought the 
Saviour into the world, namely : that He might 
redeem us from all iniquity and purify unto Him- 
self a peculiar people, zealous of good works. 
(Titus ii. 14.) Therefore, any style of moral and 
religious effort which is adapted to secure these 
results comes legitimately within the range of 
its duties. It is a stupendous mistake that 
the preaching of set sermons is the only, or 
principal work of ministers. It has led to 
grievous errors, especially to the neglect of im- 
perative duties, equally necessary to success. 

Preachers are " ambassadors for Christ," 
called to persuade men to be " reconciled to 
God/' (2 Cor. v. 20.) If they can do this by 
regular sermons, well, if not, they should resort 
to other means. Comparatively few are convert- 
ed or developed into mature Christians merely 
by preaching. Most people require line upon line 



Spirit j Purpose, Matter of Preaching. 7i 

and precept upon precept of private instruction 
and advice, with here a little and there a little 
of religious influence, for the want of which 
ordinary preaching, however orthodox, often fails 
of achieving the desirable results. 

To preach the Gospel effectively one must be 
fully in sympathy with its objects, urging him 
out on all lines of feeling and action leading to 
their accomplishment. He who only preaches 
a sermon or two per week, is not a Gospel 
preacher in the broadest sense. Preaching with 
St. Paul embraced all possible activity, how- 
ever oppressive. " For," said he, " though I be 
free from all men, yet have I made myself ser- 
vant unto all, that I might gain the more. And 
unto the Jews I became as a Jew, that I might 
gain the Jews : to them that are under the law, 
as under the law, that I might gain them that 
are under the law. To them that are without 
law, as without law, that I might gain them 
that are without law. To the weak became I 
as weak, that I might gain the weak. I am 
made all things to all men, that I might by all 
means save some." (1 Cor. v. 19-22.) 

This is undoubtedly the spirit with which a 
young minister should enter upon his work, 



72 Hints to Ministers. 

whatever may be his qualifications. If deficient, 
it will stimulate him to study and pray that 
he may improve. It will be his delight to im- 
itate the Master "who taught the people from 
the Scriptures/' at such times and places, and 
by such methods as were best adapted to com- 
mand their confidence and reform their lives. 
Thus his preaching will be characterized by 
variety and adaptation, as old sermons gener- 
ally are not, and will be illustrated by familiar 
facts and figures connected with his surround- 
ings. 

In this state of mind, begotten by the Holy 
Ghost, ministers will naturally speak as the 
Spirit shall give them utterance, as did the 
apostles on the day of Pentecost. When for- 
bidden by the civil authorities, they did not 
refrain, but continued speaking in the temple, 
in courts, prisons and other places, as they 
could find opportunity. They seem to have 
had no set sermons, but simply preached as the 
circumstances of the hour and their objects re- 
quired. Had they confined themselves to dead 
issues, it is not likely that the high priests and 
elders would have been much disturbed. 

This is the manner in which our Methodist 



Spirit, Purpose, Matter of Preaching. 73 

fathers commenced and prosecuted their minis- 
try. They were constrained to speak of what 
God had done, and was doing for them, and was 
ready to do for others. They had little human 
preparation, and only thought of preaching as 
they were moved by the Spirit. The Christian 
Church still retains specimens of this kind of 
preachers, who are doing excellent service for 
the cause. 

The greatest danger of young ministers is 
that they will not sufficiently appreciate and 
cultivate the proper spirit of their calling. 
This is everything. No morality, or intelli- 
gence, or eloquence, can supply its place. They 
need above all things else to be fully absorbed 
in their work, to burn with intense desire to 
honor Grod and save souls from death. They 
should feel all that is expressed in the following 
breathings : 

"I would the precious time redeem, 
And longer live for this alone, 
To spend and to be spent for them 
Who have not yet my Saviour known ; 
Fully on these my mission prove, 
And only breathe to breathe Thy love. 
My talents, gifts and graces, Lord, 
Into Thy blessed hands receive ; 



74 Hints to Ministers. 

And let me live to preach Thy word., 
And let me for Thy glory live, 
My every sacred moment spend 
In publishing the sinner's Friend. " 

With this spirit there will be little tri- 
fling, little reading of novels and other works, 
which are calculated to divert the mind from 
God and duty, little w^aste of time in profitless 
conversation, or in unnecessary vacations and 
amusements. It would produce an instant and 
thorough revolution in the habits, studies, de- 
portment and preaching of many ministers, who 
now imagine that they are doing very well. 

Dr. J. W. Alexander, speaking of the impor- 
tance of entire devotion to the work, says : 

"No man can reach the highest degrees in 
any calling or profession, who does not admire 
and love it, and give himself up to it, have his 
mind full of it, day by day. No great painter 
ever became such who had it only as a col- 
lateral pursuit, or who did not reckon it the 
greatest of arts, or who did not sacrifice 
everything else to it ... . The young minister, 
who is evidently concentrating his chief thoughts 
on something other than his ministry, will be 
a drone if not a Demas. Look at the books on 



Spirit, Purpose, Matter of Preaching. 75 

his table, examine his last ten letters, listen to 
his conversation, survey his companions ; then 
you will learn what is uppermost in his heart, 
and if you find it to be poetry, aesthetics, class- 
ics, literary appointments, snug settlement, 
European travel, proximity to the great; be not 
surprised if you find him ten years hence phi- 
landering at soirees, distilling verse among the 
weaker vessels of small literature, operating in 
stocks, or growing silent and wealthy upon a 
plantation. 

"It is a source of deep regret to many in 
review of life, that they have scattered them- 
selves over too many fields; let me entreat you 
to spend your strength on one." (Thoughts on 
Preaching, p. 68.) 

This danger is augmented by the fact that 
so little importance is given to the subject in 
our course of study and examination. Preach- 
ers are expected to be religious, it is true, and 
they are so accounted by those who license 
them. But who fully examines them to find 
the unutterable yearnings of their hearts after 
God and souls, which is really the only endow- 
ment that can insure power ? They are required 
to say that they have "faith in God," and 



76 Hints to Ministers. 

believe that they are called to the work, and will 
endeavor to do it. But what does all this mean ? 
Who thoroughly weighs and measures these 
terms to see whether they amount to a genuine 
call of the Holy Ghost ? Many of our books 
are explicit on the subject, and our bishops often 
inculcate the true doctrine, but where is the 
close personal examination, which the magni- 
tude of this wonderful inspiration requires, 

But we do prescribe quite a thorough course 
of study and examination in everything else, as 
before shown, beginning with the local preach- 
ers, and subjecting each to a critical examina- 
tion annually j by committees, elders or bishops, 
or by all of them, until graduated to elder's 
orders, and if found wanting in theology, gram- 
mar, ecclesiastical jurisprudence, and on other 
points, they are sometimes dismissed, or given a 
further trial. This would seem as though we 
attached more importance to education than to 
a proper mind for the work, which we know is 
not the meaning of the Church ; but is it not 
liable to be so construed, and thus throw the 
grand element of ministerial efficiency into the 
shade ? 

I have emphasized this subject to guard our 



Spirit) Purpose, Matter of Preaching. 77 

/oung men against a fatal delusion, and thus 
impress them with the unspeakable importance 
of spiritual endowments. The first question 
proposed in our Discipline to those who think 
thdy are divinely called to preach, is, "Do they 
know God as a pardoning God ?" Not, were 
they once converted, but are they now convert- 
ed ? Then follows this : " Have they the love 
of God abiding in them ? Do they desire 
nothing but God ? and are they holy in all 
manner of conversation ? . . . . Have they fruit ? 
Are any truly convinced of sin and converted 
to God, by their preaching ? " Young men 
thus in love with God and consecrated to the 
work of the ministry, will watch every oppor- 
tunity to honor Him and do good to men. Not 
in the pulpit only, but out of it. 

OF WHAT TO PREACH. 

To preach the gospel as generally understood 
is to proclaim the good news of the atonement 
made by Christ for sinners, and to persuade 
them to accept it. "As ye go preach, saying, 
The kingdom of heaven is at hand." (Matt. x. 7.) 

This involves many things. The particular 



78 Hints to Ministers. 

aspect of the general subject most appropriate 
to be presented at a given time, depends on the 
circumstances. The grand issue at the first 
was, " is Jesus the promised Messiah ? " The 
Jews denied it, and pronounced him an impos- 
ter. This rendered it necessary for the apostles 
to furnish the evidence by which His claims 
were sustained. Hence their frequent reference 
to the prophecies concerning Him, His birth, 
character, miracles, etc. Peter's argument on 
the day of Pentecost was a strong specimen of 
apostolic preaching, and was so mightily con- 
vincing that many cried out, saying, " Men and 
brethren, what shall we do ? " (Acts ii. 14-37.) 
Paul found it needful afterwards to preach 
against salvation by the merit of works taught 
by the Scribes and Pharisees, and show it to be 
of grace , and not by the merit of works at all. 
At other times, when in conflict with Saducees, 
he passed these points, to prove the resurrection 
of the dead. In determining exactly what to 
preach at any particular time and place, it is^ 
desirable to know something of the condition 
of the people, what fatal errors of sentiment and 
practice prevail among them and obstruct our 
object, that we may not waste time on irrevelent 



Spirit, Purpose , Matter of Preaching. 79 

questions. When this is impracticable it is 
wise to present fundamental truths, adapted to 
all communities, that cannot be accepted with- 
out benefit, or rejected without loss. The dis- 
cussion of subjects which have little or no bear- 
ing upon the people, is generally useless, and 
seldom interesting. 

By aiming directly at practical results, that 
is, to save the people, and studying their con- 
dition to ascertain what views of truth are best 
calculated to command their attention and move 
their hearts, young ministers will not find it 
very difficult to determine what train of 
thought to present. For instance : — 1. Suppose 
they come to a congregation that is dead in 
trespasses and sins, it is easy to see that they 
must awaken them to thought and feeling. The 
natural way of doing this is to present the law, 
showing what God requires, and what will be 
the result of persistent rebellion. By holding 
up this glass before them, they will be likely to 
see their defects and danger, and become inter- 
ested in knowing hoiv they may be saved. The 
guilt of the sinner must be established before 
he can appreciate the provisions of the Gospel. 
There is little use in magnifying the Saviour 



80 Hints to Ministers. 

until you have found a sinner. The whole have 
no need of a physician, or the innocent of 
pardon. 

And here is one point where we think modern 
preaching is defective. It leaves the law of 
God, with its terrible penalties, largely out of 
sight, and offers the benefits of the Gospel on 
inadequate terms, amounting often to little 
more than an intellectual acceptance of the 
atonement, without proper repentance or refor- 
mation. Jesus and His apostles preached the 
terrors of the law, and so do all successful 
ministers. Others sometimes draw crow r ds, but 
they neither awaken or convert them. The 
natural heart is averse to God, and will sub- 
mit to His will only to escape " the wrath to 
come." The hearers must be made to see that 
" wrath," not as man would have it, but as God 
has revealed it. If it amounts to nothing, then 
the whole Gospel scheme is a mammoth fraud. 

As to the manner of preaching the law, I will 
only say, that it should be done plainly and 
earnestly, but in a tender and sympathizing 
spirit, indicating more of grief and concern than 
gratification. Sinners, as one confessed on hear- 
ing a sermon of the kind from a weeping broth- 



Spirit, Purpose, Matter of Preaching. 81 

er, "don't mind being doomed in this way, if 
the preacher is only sorry about it." Harsh, 
and vindictive declarations of these awful 
truths are seldom if ever expedient. 

The first business of an " ambassador " to 
a rebellious province is, to declare and maintain 
the claims of his sovereign, and make the peo- 
ple see their wickedness and folly. He may 
then induce them to accept terms of reconcilia- 
tion, and return to loyalty. We are sorry to 
know that some ministers of acknowledged piety, 
take quite a different course. Mr. Varley, in 
his late visit to this country, told his hearers, 
in so many words, that "the law of God was 
not made to be kept," — that they had only to 
accept Christ's "finished salvation," then and 
there, and all would be well, thus excluding 
repentance, and making religion to consist in 
the mental acceptance of a mere dogma. 

2. When addressing a people who admit the 
fact and guilt of sin, but claim that human des- 
tinies are so fixed by the decrees of God, that 
they can do nothing to improve their condition, 
another line of thought is suggested. Hence 
our early Methodist preachers in this country 

grappled fatalism, and proved the universality 
6 



82 Hints to Ministers. 

of the atonement and the possibility of salva- 
tion to every sinner. Adaptation is an element 
of power, and often atones for serious defects 
in other particulars. It is sure to attract at- 
tention. 

3. Our advice to young preachers is, there- 
fore, to teach those truths which have special 
application to their hearers, and directly tend 
to bring them to God. They care little about 
theories or opinions that have no influence on 
the heart and life, such as evolution, and other 
speculative follies that reform no sinner, and 
comfort no saint. The people are generally 
practical, and incline to subjects which they 
can understand and turn to good account. 

Furthermore, we advise that you preach to 
the whole congregation. Many make the mis- 
take of preaching to and for a select few of the 
more intelligent hearers, and fail to interest the 
masses. The result is, generally, that neither 
class is satisfied, and the cause suffers. Many 
are in just this condition to-day, and do not 
know what is the matter. If they would throw 
their whole souls into the work and preach 
vital truths " to save some,'' they would be- 
come effective and popular. Preaching about 



Spirit j Purpose, Matter of Preaching. 83 

nothing, or of ancient or absent sinners, is not 
likely to be very interesting. People go to 
church to hear of themselves, their condition, 
duty and destiny, and will not respect a 
preacher who has not the courage to speak 
out. 

But do not confine yourself to a single theme. 
Paul knew the " terror of the Lord," and preach- 
ed it, but not always. He preached human 
depravity, the atonement, justification by faith, 
holiness of heart and life, the resurection of the 
body, the final judgment, and everlasting re- 
wards and punishments. The Grospel harp is 
one of many strings, and all are necessary to 
complete harmony. Those who employ only a 
few of them, will not achieve the highest merit. 
And that some err in this particular is well 
known. Let it be announced that Mr. A. is to 
preach where he is well known, and it will be 
said, "Now we shall have hell." Mr. B. runs 
on heaven ; Mr. C. on holiness, and Mr. E. on 
the prophecies, to persuade the people of the 
coming of some strange event, which God has 
not clearly revealed. If this class of preachers 
would furnish a greater variety of saving sub- 
jects, it would be more profitable. 



84 Hints to Ministers. 

This policy will aid preachers, also, 

IN THE SELECTION OF TEXTS. 

Homiletical writers have said much on this 
subject, to the effect : . 

1. That a text is not positively necessary to 
a sermon, a sermon being a religious discourse, 
whether prefaced by a text or not. 

2. That the practice of preaching on par- 
ticular passages of Scripture is one of ancient 
origin, and is worthy of being maintained, 
unless it be carried to excess, and become a 
yoke of bondage. Ministers are sometimes 
suddenly called to preach when they have no 
time to select a suitable text for the subject, 
which they deem appropriate to the occasion. 
In such cases they should have independence 
enough to proceed without one. But this 
liberty is not designed to justify the practice of 
substituting mere lectures for sermons, which 
have little to do with the Scriptures, or religion 
itself. They are not sermons, and ought not 
to be so called. 

The arguments urged in favor of employing 
a text are : 1. To recognize the word of God 
as the great theme of Christian preaching 



Spirit, Purpose, Matter of Preaching. 85 

2. That it furnishes a solid basis of instruction. 

3. That it tends to variety in preaching. 4. 
That it aids the memory of the hearer. It 
may be added, that it often helps the memory 
of the extemporaneous preacher, as well ; and 
what is better, it gives a sort of divine author- 
ity to the positions he assumes. It is a great 
thing for a preacher to start off with " Thus 
saith the Lord," for the doctrines and duties 
that he is about to inculcate. 

3. It is also claimed that great care should 
be taken in the selection of texts. This is too 
obvious to need confirmation. Some preachers 
seem to have a special gift in this direction, 
and it has added much to their reputation. 

The methods proposed for selecting texts are 
summed up in the few words of the pious 
Thomas Spencer, of Liverpool. A friend asked 
him " How do you select your texts ? " He re- 
plied, "I keep a little book in which I enter 
every text of Scripture which comes to my 
mind with power and sweetness. Were I to 
dream of a passage of Scripture, I should enter 
it, and when I sit down to compose, I look 
over the book, and have never found myself at 
a loss for a subject." It may be well to note 



86 Hints to Ministers. 

down, also, the thoughts which give such te£ts 
their particular "sweetness." 

But this must not be* carried too far, or 
preachers will find themselves preparing their 
sermons for the sake of having something 
original and nice, rather than appropriate and 
powerful. 

4. It is generally admitted, too, by the best 
writers on the subject, that the text should 
mean something in and of itself. Texts which 
require a long introduction to give them any 
fair show of relationship to the subject to be 
presented, are embarrassing. It is better to 
select one that announces the subject clearly 
and forcibly, and needs little explanation. 

The use of a single word as a motto, such as 
"so," "if." "now," or "wherefore," is still 
more objectionable. " The ignorant and child- 
ish," says one writer, "may be struck with 
admiration of the preacher's talent who can 
make a sermon out of so little ; but the more 
sturdy and intelligent will be grieved that 
God's word is so little honored." 

Young preachers, especially, should choose 
texts long enough, and broad enough to furnish 
them ample scope for the time they propose to 



Spirit, Purpose, Matter of Preaching. 87 

occupy, and thus prevent the necessity of spin- 
ning their thread too fine. Where there is 
much time for study, and some fear of running 
short of subjects, they sometimes spread out a 
little truth over a large surface ; in other words, 
preach a less sermon now, to provide for a pos- 
sible emergency that may occur. This is a 
temptation. They should do their best for 
God and the people, every time, and trust 
Providence for the future. The pastor who 
preached fifteen sermons on repentance lost his 
labor, while he who preached one from an over- 
flowing heart, and with streaming eyes, brought 
many to God. 

5. Odd texts should seldom be used. They 
indicate frivolity in the preacher, and create a 
prejudice which may never be overcome. To 
avoid these results, as well as for other reasons, 
you should, 

6. Select texts embracing fundamental truth, 
such as repentance, faith, redemption, regenera- 
tion, sanctification, the resurrection, judgment, 
heaven, hell, and the like. " Preach on great 
subjects," says the pious Dr. J. W. Alexander ; 
"such as move the feelings; the great ques- 
tions which have agitated the world, which 



88 Hints to Ministers. 

agitate our own bosoms, which we should like 
to have settled before we die, which we should 
ask an apostle about, if he were here. These 
are to general Scripture truth, what great 
mountains are in geography. Some, anxious 
to avoid hackneyed topics, omit the greatest ; 
just as if we were to describe Switzerland, and 
omit the Alps." 

And we would add, preach them, not to ex- 
plain them away, or to tone them down, but to 
urge them upon the acceptance of the people. 
Use them as mighty arguments for immediate 
repentance and holiness. And do it in a way 
that your hearers shall see that you believe 
them in your heart of hearts, and expect that 
they will be lost unless they fly to the strong 
holds for refuge. 

It is not always easy to find a satisfactory 
text or subject. Young preachers should be 
upon the alert for both, like bees for honey, or a 
loving father, to obtain bread for his children. 
In this way they will often find them in preach- 
ing, or in retiring from the pulpit, possibly in 
walking, or conversation. And not unfre- 
quently they will spring upon them in swarms, 
so that they cannot see how they will ever get 



Spirit^ Purpose, Matter of Preaching. 89 

through with them. Yet, such is the instabil- 
ity of clerical experience, in a month, or less, 
they may be pinched with famine, and be 
obliged to enter the pulpit, in doubt as to what 
they will preach. But fortunately for us, God 
is good, and often turns our poverty to good 
account for the people. 

From what has been said, it will appear that 
we believe in doctrinal preaching. Preaching 
means not only to publish and proclaim the 
truth, but to explain and defend it against all 
opposition that actually obstructs its accep- 
tance. But there is a style of doctrinal preach- 
ing, and a vast amount of argumentation in 
the pulpit, that is of little advantage to the 
cause of God, if not a positive injury. At least 
it occupies time, talent and opportunities, 
which might be better improved. 

Ministers often preach against Universalism 
and infidelity, when their people are really as 
orthodox as themselves. They would do better to 
urge them to act on their own fears, or settled 
convictions. Then, they sometimes discuss un- 
important theological points about which good 
men are divided. They may be accepted with- 
out benefit, or rejected without damage. Much 



90 Hints to Ministers. 

time has been wasted, too, over the prophecies, 
to make them subserve some favorite theory. 
There is no end to the variety of worthless 
subjects that have been forced into the pulpit, 
to supplant the Gospel. If ministers some- 
times succeed in displaying considerable ability 
on these lines, they never fail to show their 
own spiritual emptiness. 

God save us from such folly. Let us preach 
saving truth every time, so that if it shall 
prove to be the last sermon the people shall 
ever hear, it may be sufficient to guide them to 
Christ. 



Construction and Composition. 91 



CHAPTER V. 

OF THE CONSTRUCTION AND COMPOSITION OF 
SERMONS. 

The word " sermon " is derived from the 
word sermo, a speech ; and is generally under- 
stood to mean a serious discourse, delivered in 
public, founded on the word of God. 

Many valuable suggestions have been pub- 
lished on the construction and composition of 
sermons, but most of them apply to written 
sermons, and educated men, and therefore, are 
ill adapted to those who enter the ministry with 
limited preparation, and propose to preach ex- 
temporaneously. It is for this reason that 
most books of homilectics fail to meet the 
wants of the class of ministers for which we es- 
pecially write. They aim more at literary per- 
fection, than at spiritual results. 

Sermons may be divided into the three fol- 
lowing classes, mamely : Topical, Textual, and 
Expository. In the first, the text merely sug- 
gests the topic and retires, leaving the preacher 



92 Hints to Ministers. 

to treat it as he would if he had no text. This 
form has some advantages, and is liable to many- 
abuses. Some pastors would hardly be taken 
for preachers of the Gospel, if they did not pre- 
face their discourses with a text. 

A Textual sermon is one whose subject or 
subjects are suggested by the text, and flow 
directly from it. It may assume general and 
subordinate divisions, or a series of remarks, 
but in either case the text is made prominent. 
This is an ancient and common form, and it is 
the best for many subjects and occasions. 

Expository sermons are chiefly occupied with 
the exposition of Scripture. Dr. Alexander 
recommends this method, on the following 
grounds : 1. That it better corresponds with 
the idea and design of preaching. 2. It is 
the primitive method. 3. It insures a better 
knowledge of the Scriptures. 4. It causes ser- 
mons to contain more of Scripture truths, and 
Scriptural modes of viewing things. 5. It gives 
occasion for remarking on many passages of the 
Bible, which otherwise might never enter into 
one's sermon. 6. It greatly diminishes the 
temptation to misinterpret texts by excessive 
allegorizing, accommodation; etc. 



Construction and Composition. 93 

This is the plan which Ezra wisely adopted 
on one great occasion, and carried into effect 
with powerful results, as follows : " So they 
read in the book of law of God distinctly, and 
gave the sense, and caused them (the people) 
to understand the reading." (Neh. viii. 8.) 

Each of these methods will be employed by 
thoughtful preachers, as the state of their 
minds and other circumstances require. By 
using all of them, one avoids sameness, which 
is a prevalent defect with preachers who con- 
fine themselves to either. 

Of the construction of sermons, the celebrated 
Kev. John Claude, says, that u in general, 
there are five parts of a sermon, the exordium 
(or introduction), the connection, the division, 
the discussion and the application." Also 
" that a sermon c must ' explain the text, and 
give the entire sense of the whole text." But we 
doubt the propriety of tying a preacher up by 
these rules. In a topical sermon, the explana- 
tion and connection are often unnecessary ; and 
division, in one of an expository character, 
is frequently difficult, if not impossible. Much 
time has been wasted in vainly trying to con- 
form to arbitrary rules. We cannot subordi- 



94 Hints to Ministers. 

nate all niinds and all texts to the same order. 
Each preacher must be left to his own apti- 
tudes, and being so, he will naturally prepare 
something to say, and determine how to intro- 
duce, and apply it, which, in the delivery, will 
present : 

1. An introduction to the main subject. 

2. A proper discussion of that subject. And, 

3. An application of it to the objects con- 
templated. 

These general divisions may have several 
sub-divisions, more or less, according to circum- 
stances. They may be announced or not, as 
shall be deemed expedient. In some cases it 
is better to announce them, because it will 
give clearness and force to the sermon. 

But each sermon should have a complete 
plan of its own, reaching from beginning to 
end. Too many preach without such a plan, 
while others plan too much. Some lay them- 
selves out on one part, and leave other parts to 
the inspiration of the occasion. The result is, 
we sometimes hear a grand introduction to a 
feeble and disorderly discussion, with a conclu- 
sion which seems little related to either, per- 
haps better, possibly worse. 



Construction and Composition. 95 

OF THE NATURAL ORDER OF CONSTRUCTION. 

The natural order of constructing a sermon 
is about as follows : 

1. Determine on the special object to be 
secured. No man should attempt to preach 
without aiming at some definite and immediate 
result. And we think few do so, though it is 
to be feared that the aims of many are unworthy 
of their profession. At all events, we hear ser- 
mons from men who &re accounted evangelical, 
to say nothing of others, which fail to indicate 
any purpose to convert men to God, or build 
them up in holiness. They relate more to mat- 
ters of curiosity, which may or may not be as 
assumed by the preacher, without effecting any 
important point of faith, or godliness. This, 
to our apprehension, is trifling with God and 
with men, with time and eternity. It is an in^ 
direct way of saying, that the tremendous 
doctrines of the Bible, and the objects of the 
ministry, are a mere farce. 

A minister who is properly impressed with 
his responsibility, can but inquire what is the 
next particular object to be achieved. It may 
be one thing or another, but in his judgment it 



96 Hints to Ministers. 

must have an important bearing on the salva- 
tion of his hearers. This settled, 

2. He will naturally inquire, what particular 
truth or subject is best calculated, under the 
circumstances, to effect that object ? This 
question may be very easily answered, or it 
may require much thought and prayer, and 
then even be left in doubt. But having deter- 
mined on the subject, he will ask : 

3. What views of it are most likely to be 
effective ? Having determined this, 

4. He will next select a text which presents 
the exact point that he proposes to enforce. 

5. He is now prepared to put his principles, 
arguments, facts, observations, etc., into shape, 
to give them the greatest possible force. In 
some discourses, one part requires argument, 
another, illustrations, and another, facts, ac- 
cording to the nature of the subject. 

But the plan should be complete in the mind 
of the designer, like the plan of a building, 
which embraces the flooring, studding and 
ornamentation even, as well as the sills, beams, 
and posts, but always subject to alterations in 
the delivery. And it should be arranged with 
careful consideration of your means of complet- 



Construction and Composition, 97 

ing the undertaking in a workman-like man- 
ner. Ministers sometimes make their plans 
too elaborate, and exhaust their thoughts, if 
not their hearers, before they do their skele- 
tons. 

6. Having arranged the principal part of the 
discourse, the next question relates to the man- 
ner of approaching it. Very much depends on a 
happy introduction. Many begin too far away 
from their main point, and flounder about in 
trying to make a graceful connection. They 
run aground in getting out of port, and forfeit 
the confidence and attention of their hearers, 
before they fairly begin. This is a grievous 
mistake. If the preacher is conscious of strik- 
ing the right note here, and has traversed the 
other parts of his work, he will be likely to 
have a free time and win his case. If he 
stumbles at this point, it will be difficult for 
him to rally. There is more than a joke in the 
remark of the good woman, who went to hear 
the celebrated John Howe. Having occupied 
an hour with his introduction, she said, " The 
dear good man was so long in laying the cloth, 
I lost my appetite." 

The introduction, therefore, should be ar- 

7 



98 Hints to Ministers. 

ranged with special care, though it may be 
brief. Indeed, it should seldom be long, but 
always terse, strong and interesting. And to 
make it so, is often difficult, as a portico to a 
house requires more skill than the main build- 
ing. Yet, as a matter of fact, it is frequently 
left to extemporaneous suggestion. 

7. The last thing to be provided for, is the 
conclusion, which is the most important, and 
yet the most likely to be omitted in the plan, 
trusting to the excitement of the hour. But 
this is sometimes wanting. Preachers should, 
therefore, arrange a line of thought for the 
cccasion, lest their expected inspiration should 
fail them. Should something better occur in 
the delivery, they will, of course, adopt it, not 
being fettered by a manuscript. 

The greatest orators make special provision 
for their closing appeals. Lord Brougham 
wrote the conclusion of his famous defence of 
Queen Caroline twenty times, at least. Con- 
clusions should not only be practical and affect T 
ing, but the natural outcome of the preceding 
discussion, the crowning effort of the hour. It 
may take the form of inference, reflection, ap- 
plication, or entreaty, but in every case it 



Construction and Composition. 99 

should indicate the real object of the discourse, 
and flow from a feeling heart. 

Affectation of feeling, however, is usually a 
failure. The people readily see the deception, 
and are disgusted. So, the repetition of what 
has been said, to fill out the time, is worse than 
nothing. The best thing for a preacher when 
his thought and feeling are exhausted, is to 
close. The longer he shall continue in such a 
dilemma, the worse it will be for his hearers 
and his cause. 

This state of things is often the result of 
careless preparation, but not always. Preach- 
ers sometimes unaccountably fail where they 
have done their best to succeed. We have 
known them to toil and weep in their prepara- 
tion, and seemingly fail in the delivery. What 
appeared clear in the study, became cloudy in 
the pulpit, and they were left to worry through 
without light or emotion. But it is a pleasure 
to merit success, whether we achieve it or not. 
We sometimes, however, do better than we 
anticipate. God inspires and carries us above 
and beyond our best arrangements, and is more 
likely to do so when we fully prepare ourselves, 
and seek His blessing. 

LOfC. 



100 Hints to Ministers. 

The importance of a right conclusion, we 
repeat, cannot be over-estimated. It is desira- 
ble that the people leave the place under a 
powerful impression. To this end, the largest 
rational liberty is admissible. You may appeal 
to different classes, parents, children, saints 
and sinners, and urge your plea by Scripture 
promises and threaten] ngs, by facts and ex- 
perience, by exhortation and entreaty. 

The plan we suggest should embrace suffi- 
cient facts, arguments, and illustrations, to sus- 
tain each proposition, should nothing new occur 
while speaking ; and should be so fully mem- 
orized as to supersede the necessity of notes. 
This will not be difficult if they are the natural 
suggestions of the text and its surroundings. 
These will serve as prompters at every step of 
your progress. To be obliged to stop and con- 
sult notes, is always damaging to the effect, 
especially in a congregation accustomed to ex- 
temporaneous preaching. It embarrasses the 
preacher, and diverts the attention of the hear- 
ers. Your plan had better embrace so few 
points, that you cannot forget them, rather 
be so complicated as to overtax your memory, 
or require much reading. 



Construction and Composition. 101 

These principles apply with equal force to 
addresses. When there is opportunity, you 
should determine what to say, and arrange for 
saying it, in the most natural and forcible 
manner. 

The reason why some able preachers are poor 
platform speakers is, that they do not prepare 
themselves. Feeling little inclined to that 
style of address, and less faith in their ability, 
they get excused, if possible, or respond to 
honorable calls apologetically or jocosely, rather 
than think out something worthy of the occa- 
sion. This is no way to become ready and able 
speakers, and many powerful preachers damage 
their influence by adopting it. A man who can 
preach an interesting sermon, can make a good 
speech, if he will take the necessary time to 
prepare for it. 

But as important as a good plan is, it does 
not insure an effective sermon. Some preachers 
have a wonderful faculty for working up plans. 
They read sketches, and note down others from 
the lips of their brethren, but show very con- 
clusively, when they attempt to preach, that 
they are embarrassed. They have the bones of 
good sermons, but not the flesh and blood that 



102 Hints to Ministers. 

originally belonged to them. This is poor 
policy. Preachers, however young, had better 
make their own plans, just such as they can fill 
up with living matter. Indeed, if they will 
live in the Spirit, and preach what the people 
need, their plans will hardly need making, — 
they will often appear to them like heavenly 
apparitions. At any rate, they can preach 
better on their own plans, poor as they may be, 
than on those made by others, however excel- 
lent. 

But in this arrangement, you should have an 
eye to the length of time to be devoted to the 
delivery. It is difficult to cut down an hour 
sermon to forty minutes in the pulpit, and 
preachers are seldom satisfied when they have 
exhausted their time on the main body of the 
discourse, and have none left for the applica- 
tion. We oftener fail by undertaking to say 
too much, than too little. A few vital points, 
clearly stated, and faithfully applied, in forty 
minutes, are generally more useful than a 
larger number, which occupy an hour. Preach- 
ers can hardly appreciate the difficulties under 
which many attend church, or the importance 
of their reaching home at the time proposed. 



Construction and Composition. 103 

They should lay their plans, so as to allow of 
an appropriate close to the sermon, and service, 
without hurry or confusion. 

But we should not dismiss the subject of 
constructing sermons, without, at least, a bare 
reference to climaxes. Some preachers fail to 
command attention because they move gently 
along, like a sluggish stream, or stormily, like 
a cataract — it makes little difference which, and 
thus lull the people to sleep. They are too 
regular. A sudden stop or diversion, — the 
repression of the voice to a whisper, or its ele- 
vation to unusual strength, would afford sensible 
relief; but they go straight through with little 
variation, and end about as they began. To 
use a figure of Dr. Emmons's, " they are like 
Seekonk plain, long and level." Others pro- 
vide something extra at the close, and make no 
climax until they approach that point. 

But the better way of preparing a sermon or 
speech, is to provide for several passages of 
special interest and elevation in the body of the 
discourse. This may be done by the introduc- 
tion of a pertinent fact or appeal. Some popu- 
lar speakers would be dry enough, but for this 
peculiarity of their method. Without seeming 



104 Hints to Ministers. 

to digress, they extort smiles, tears, or both, in 
every department of their discourses, and are, 
therefore, heard with pleasure and profit. Here 
is where surprises are often employed with 
grand effect ; but it is a point of considerable 
danger. We can pay too dearly for attention, 
and not a few do so, to the damage of theif 
personal influence, and the cause they would 
promote. 

of the composition of sermons. 

We have presented this brief outline with 
the view of stimulating public speakers to think 
for themselves, and make their own plans. If 
they will do this, they will never be caught in 
Saul's armor, and it will save them a world of 
mortification. A few suggestions on the com- 
position of sermons may be useful. 

1. In going through your plan, study each 
point in the light of the best helps within your 
reach. Your first question should be, what 
does the Bible say on the subject ? Then, 
consult your commentary, for notwithstanding 
all that has been written against the use of 
commentaries, we have more confidence in some 
of them, than in the opinions of most young 



Construction and Composition. 105 

men of the highest culture. In this way read 
yourself full of divine knowledge and inspira- 
tion. 

Dr. Shedd beautifully says, " We are to feed 
on the word of God as the bee feeds on flowers, 
till every cell is full, and then dispense its 
sweetness." We would apply the same remark 
to other books of wise and pious men. They 
furnish useful material for the pulpit, that 
would not occur to ordinary minds. By this 
process you will accumulate a fund of informa- 
tion that will serve you on other occasions. 
Like wholesome food which you eat, it will be- 
come your own — a part of yourselves. It was 
in this way that Dr. Adam Clarke grew from a 
dull, ignorant youth, to such fullness that he 
was able to deliver masterly sermons without 
taking time for preparation. 

The course here recommended will save young 
and timid speakers from one fruitful source of 
embarrassment, namely, the fear that their po- 
sitions are not well taken. Having deliberately 
tested every point by acknowledged authorities, 
they can speak with confidence. 

But I would not restrict you to what you 
can find in books. Every-day life throngs with 



106 Hints to Ministers. 

incidents illustrative of Christian principles, 
which you may turn to admirable account. 
These are generally more interesting to the 
common people, because better understood, 
than those which are gathered from afar. For 
instance, a devout farmer speaking lately of 
his pleasure and success in prayer, compared 
himself to one sitting under a tree laded with 
ripe fruit, and receiving an ample supply by 
simply rapping the body of it with his hand. 
Another brother of the same occupation, and 
in the same meeting, illustrated the superiority 
of the higher life, which he enjoyed, by refer- 
ring to the fact that he had purchased a self- 
feeding stove to take the place of his old heat- 
er, and found that it would keep up a regular 
fire all winter, with less trouble, less dust, and 
less coal. The impression made by these illus- 
trations was all that could be desired. We 
recognized the tree, for we had seen it, and had 
enjoyed the genial influence of the stove, and 
could not fail to see their pertinency as illus- 
trations of the subjects to which they were 
applied. Nothing from Plutarch could have 
been so appropriate. 

Nor, should you allow the flings of misguided 



Construction and Composition. 107 

brethren at what are called anecdotes, to divert 
you from their use, whenever you see that they 
will serve your purpose. They are nothing 
more than so many Providential facts, and may 
be as legitimately used in illustration of doc- 
trines, duties, benefits or dangers, as the facts 
recorded in the Bible. Jesus effectually em- 
ployed them in His ministry, and His followers 
cannot be true to their calling, if they discard 
them. But you should not make them your 
chief "stock in trade." They may be used 
to excess, and be substituted for the word of 
God, or for solid instruction in divine things. 

Your own experience is equally admissible. 
Ministers are toitnesses as well as preachers and 
teachers. " Bise and stand upon thy feet," said 
Jesus to Saul of Tarsus, " for I have appeared 
unto thee for this purpose, to make thee a 
minister and a witness, both of these things 
which thou hast seen [in his miraculous arrest 
and conversion], and of those things in which I 
will appear unto thee," — his subsequent expe- 
rience. Ministers test many of the promises of 
God, and find them true. They know repen- 
tance, justification, sanctification, the witness 
of the Spirit, and the joy of salvation, by posi- 



108 Hints to Ministers. 

tive, personal experience. Why should they 
not testify to these things, and the processes of 
their attainment ? Many of them have been 
observant of the experience of these great pos- 
sibilities in others, and are as well satisfied of 
their reality, as they are of the existence of 
sin. Why should they not testify to what they 
have " seen and heard " in these particulars ? 
The enemies of religion would crowd them from 
the witness's box, but they must not be allowed 
to do it. Standing well with your hearers for 
ability, sincerity, and veracity, your testimony 
will often be of the utmost importance, and 
may intensify and grace a sermon better than 
anything else at your command. People are 
generally interested in experience, and will go 
further to hear one, than to hear any other 
style of discourse. 

But in all these cases you should scru- 
pulously avoid everything that savors of vul- 
garity, profanity, or indelicacy. Illustrations 
tinctured with these qualities, are never suit- 
able for the pulpit, however they may hit the 
point involved. They leave an enduring stain 
upon the preacher and his subject. Facts and 
remarks, too, which are calculated to excite a 



Construction and Composition. 109 

smile at the expense of religion and religious 
people, should be entirely abjured. Wicked 
men will retail them sufficiently, without our 
help. Ministers who indulge in such sport, 
are justly suspected of courting evil-minded 
men, and of being more in fellowship with the 
world than the church. Not that we object to 
a smile. It is more natural to smile than to 
cry, and is as innocent under proper circum- 
stances. 

You should also have an eye to style in your 
preparation. However , perfect may be your 
taste, or vast your capabilities with regard to 
language and composition, as an honest man, 
you are bound to lay them at the feet of Jesus, 
and adopt that style which is best calculated 
to secure the proper ends of preaching. You 
should neither be so low and coarse as to dis- 
gust, or so refined and classical, as to be incom- 
prehensible or unimpressive. Says Dr. Kid- 
der, " Whoever makes the sermon an occasion 
for displaying fine language rather than exhibit- 
ing truth ; — for pleasing the ears and cultivating 
the taste of an audience, rather than convincing 
their judgment and moving their hearts, 
radically mistakes the design of preaching, or 



110 Htxts to Ministers. 

wrongly seeks to pervert an appointed means 
of doing good into an agency for securing 
applause. He preaches himself, or his own 
contrivings, and not Christ Jesus the Lord." 
And this may be as true, perhaps, of those 
who, through idleness, preach in a reckless and 
slovenly style. 

The object of language being to indicate our 
meaning, and not to conceal it, and that for 
the instruction, conviction, and moral purifica- 
tion of the people, it should be such as they 
can readily understand. " I thank my God," 
says St. Paul, u I speak with tongues more 
than ye all." And yet for the sake of the 
cause, he denied himself the honor of displaying 
his superior intelligence, saying, " I will pray 
with the Spirit, and I will pray with the un- 
derstanding also. . . . Else when thou shalt 
bless with the Spirit, how shall he that occu- 
pieth the room of the unlearned say amen, at 
thy giving of thanks, seeing he understandeth 
not what thou sayest." (1 Cor. xiv. 15, 16.) 
This is common sense, and stands approved by 
preachers generally, not excepting some who 
indulge in the highest floridity and bombast. 
Says Dr. Cuyler, a distinguished authority ; 



Construction and Composition. Ill 

u If in my study I wrote the word c avoca- 
tions/ when I come to preach, I say ' busi- 
ness ; ' and if I wrote ' this commercial me- 
tropolis/ I shorten it into ' this great city/ and 
never, either in writing or speaking, do I use 
too fashionable words, so puzzling to the com- 
mon people, as c objective and subjective.' " 
And he adds, " Always preach to the plainest 
part of your audience. If you elaborate your 
discourse for the most cultivated portion, they 
alone can understand you. But if you have 
the rich man in your church, and also his 
coachman, or gardener, or servant, then preach 
to the coachman and gardener, and you will 
sweep the whole audience to the door. Even 
the most cultivated lawyer or collegian will be 
best pleased with simplicity and earnestness. 
The profoundest men do not come to church t) 
have their brains taxed, but to have their hearts 
made holier, and their lives made better. . 
If a minister can only convince his congrega- 
tion during the first five minutes, that he cares 
for nothing but to save their souls, he will kill 
all the critics in the house." 

The preachers particularly contemplated by 
this writing, are not as liable, perhaps, to fall 



112 Hints to Ministers. 

into the mistake suggested, as others of higher 
literary attainments ; but they are sometimes 
tempted. We advise them therefore : 

1. To use plain language, the language of 
the people. If in your meditations, a diffi- 
cult word occurs to you, examine the dictionary 
to ascertain its exact meaning, and then reject 
it in favor of one that the people cannot fail to 
understand. Big words are promptly forgot- 
ten, strong ones will be remembered. 

2. Learn to speak in short sentences, em- 
bracing declarations, questions, exclamations, 
apostrophe, etc. If you apply your different 
points as you proceed, you will find ample scope 
for all these styles of address. 

3. Use no dead or foreign language. This 
is the uniform advice of our strongest advocates 
of preparatory education. While they would 
urge candidates to study Latin, Greek, Hebrew, 
etc., they wisely insist on their keeping them 
out of the pulpit, except on some very rare 
occasions. This is especially important with 
preachers who have only a slight knowledge 
of them, for they will often reveal their ignor- 
ance to literary hearers by their very first utter- 
ance, as the Ephraimites exposed the falsity of 



Construction and Composition. 113 

their pretensions and lost their lives, by failing 
to pronounce Shibboleth correctly. (Judges 
xii. 6.) 

4. Avoid, especially, all words of the mean- 
ing of which you are in doubt. By not doing 
so, preachers sometimes make sad mistakes, and 
expose the defect they seek to conceal. 

By observing these rules, you will acquire a 
good style, though you may not write a line. 
But writing will help you. Says Lord Bacon, 
" Beading makes a full man; conference [or 
speaking] a ready man ; and writing an exact [or 
correct] man." Writing a sermon before preach- 
ing it embarrasses some ministers in its delivery. 
Though they do not attempt to memorize it, 
the mind involuntarily labors to recall its 
language, and failing to do so, becomes unfruit- 
ful. Such ministers do better to think and 
preach first, and write afterwards. The less you 
write, and the more you think, preparatory to 
preaching, the readier and easier speakers you 
will become. Write for correction and im-< 
provement in style, preach for effect. 

SERMONS TO BE TESTED. 

But no sermon should be taken into the pul- 
8 



114 Hints to Ministers. 

pit until it has been tested in private, except in 
cases of emergency. The way to do this is to 
preach it to yourself, or to the congregation, as 
you imagine it will appear before you. By 
going through it in this manner, you will see 
its defects, and correct them. We are often 
fascinated at first with words or illustrations 
which, on further consideration, we see cause to 
reject. Besides, better ones often occur, that 
will stand the test of our final review. 

And be not content with one rehearsal. If 
time permit, try it again and again. If Lord 
Brougham could write the conclusion of one of 
his speeches more than " twenty times" it is 
not unreasonable that preachers should review 
their sermons sufficiently to have them right 
and ready. 

Some make and preach their sermons men- 
tally, before they write a line, and then only 
write the merest outline, barely hinting at the 
main points. When they have occasion to 
repeat them, they go through them as at first, 
and adapt them to existing circumstances. 
Thus, they keep them fresh, which is of no 
small importance. When a preacher ceases to 
be interested in his own sermons, he had better 



Of the Delivery of Sermons. 115 

ter abandon them, however good, and begin 
anew. 



CHAPTEK VI. 

OF THE DELIVERY OF SERMONS, AS TO DIF- 
FERENT METHODS AND A PROPER STATE 
OF MIND. 

There are three methods of delivering ser- 
mons in common use, namely, reading, reci- 
tation, and extemporaneous speaking. We 
might add a fourth, for some read in part and 
extemporize the rest. 

We object to reading, 

1. That it is inconsistent with the example 
and teaching of Christ and His apostles. So 
far as appears, they neither read sermons, or 
encouraged the practice in others. 

2. That it is not adapted to attract atten- 
tion, or produce the impression required. 
" Read to me/' says one, " and I will soon be 
asleep ; talk, and I will hear you." Conversa- 
tional preachers have little trouble with inat- 
tentive hearers. Still, it must be conceded that 



116 Hints to Ministers. 

some very able and successful preachers read 
their sermons. They are by nature or educa- 
tion, admirable readers, but awkward speakers. 
In fact they read without seeming to do so, and 
address the people as though they were extem- 
porizing. But this is a rare gift. Most readers 
are obliged to attend closely to their manu- 
script, and are lost the moment their eyes 
wander. Dr. Chalmers wrote every word of 
his sermons, and delivered them as if they were 
the present creations of divine inspiration. 

3. It unfits a preacher for emergencies. Ac- 
customed to think in his study, with a pen in 
his hand, and read in public only what he has 
previously written, he cannot take advantage 
of circumstances. He has to postpone to 
write, and by the time he gets ready, the in- 
terest is gone. 

4. It is a hindrance to ministerial improve- 
ment. As a general rule, sermons once written 
undergo little modification, though ' the writer 
and his surroundings change. Writing, there- 
fore, while it necessitates application in the 
outset, tends to indolence afterwards. 

5. It is a fatal hindrance to free and easy 
extemporizing, as all artificial dependencies 



Of the Delivery of Sermons. 117 

are to children in learning to walk. " Radi- 
cally erroneous are those systems of instruction, 
which postpone efforts at actual speaking until 
the close of a course of professional study, and 
then teach the young preacher to confine him- 
self to his manuscript until he gradually 
acquires confidence to speak extemporaneously. 
Youth is nature's time for learning to speak, 
whether in private or public ; and any preacher 
who does not cultivate freedom of utterance, in 
fact, who does not acquire a mastery of spoken 
language in early life, will strive in vain for it 
in later years/' (Kidder's Homiletics, p. 343.) 
This is the published sentiment of acknowledged 
masters the world over, and it is the verdict of 
reason and common practice in other respects. 
A man becomes a workman by working, and a 
speaker by speaking. 

The second method, recitation, is too labo- 
rious for most minds. Few will adopt it for the 
want of verbal memory, if for no other reason ; 
and they will be readily detected, and lose the 
advantage of being believed to express their 
own present thoughts and feelings on the 
subject. And, preaching only a few sermons 
in this way, and those of a higher literary order 



118 Hints to Ministers. 

than usual, they are generally suspected of 
plagiarism, and lose more than they gain. 

All our suggestions with regard to prepara- 
tion relate to extemporaneous delivery. This 
term, as we use it, admits of the most thorough 
arrangement which leaves the language, with 
new thoughts and illustrations, to the prompt- 
ings of the Spirit and the occasion. It does 
not exclude even a brief written outline, though 
that had better be left at home, or the reading 
of figures or necessary quotations too extended 
to be memorized. It relates particularly to the 
language, voice and action of the preacher in 
presenting his message to the people. In this 
sense, it is of the highest importance to the 
result. Demosthenes has the credit of saying, 
that u the first thing, second thing, third thing, 
in speaking, is delivery." Not that he under- 
valued the importance of having something to 
say, and of having it properly arranged, for no 
man prepared more carefully in this respect. 
His idea was that the success of the argument 
depends very largely on the manner of its pre- 
sentation, which is truer of preaching, perhaps, 
than of other forms of discourse. 



Of the Delivery of Sermons. 119 

The advantages of extemporaneous preaching 
are many, a few of which are as follows : 

1. It facilitates rapid thinking while speaking. 
We are creatures of habit. A writer thinks 
best in his study. His mental machinery works 
slowly, only fast enough to keep pace with his 
pen. An extemporizer thinks better and faster 
on his feet, and before a congregation, and often 
feels compelled to abandon the best thoughts 
of his study for newer and better ones which 
occur to him in preaching. 

Whitefield wrote some, but never so well as 
he extemporized. Southey says, " His salient 
points of oratory were not prepared passages ; 
they were the bursts of passion, like the jets of 
a geyser, when the spring is in full play." 
Professor Broadus says, " Any man who 
possesses, even in an humble degree, the fervid 
oratorical nature, will find that after careful 
preparation, some of the noblest and most 
inspiring thoughts he ever gains will come 
while he is engaged in speaking." 

2. It secures better sermons, especially where 
one is pressed for time, and is in a hurry. He 
can give all his time to the thought, whereas 
in writing, it has to be largely devoted to the 



120 Hints to Ministers. 

language. Dr. Wayland recognizes this fact, 
and urges it in favor of extemporary preaching. 

3. It saves time for reading and other duties. 
The sermon reader requires most of his time 
for writing, and needs to be in his study. The 
extemporizer is always in his study, and never 
more so than when visiting his people. His 
best sermons originate, and are considerably 
prepared, while engaged in his pastoral and 
other work. A preacher who has once acquired 
a pure, easy and forcible style of expressing 
what he knows or believes, in a public assembly, 
is remarkably endowed for his work. It is 
better for him than to know all the languages 
in the universe. Determining what ought to 
be said, he is ready to say it in an interesting 
manner. 

4. "In the act of delivery," says Professor 
Broadus, "the extemporaneous speaker has im- 
mense advantages. With far greater ease and 
effectiveness than if reading or writing, he can 
turn to account ideas which occur to him at 
the time. ... If full of his theme, and 
impressed with its importance, he presently 
secures the interested and sympathizing atten- 
tion of even a few good listeners, and the fire 



Of the Delivery of Sermons. 121 

of his eyes comes reflected back from theirs, till 
electric flashes pass to and fro between them, 
and his very soul glows, and blazes, and flames 
— he cannot fail sometimes to strike out 
thoughts more splendid and more precious than 
ever visit his mind in solitary musing." 
(Preparation and Delivery of Sermons, p. 427.) 

5. " And, as we have before seen," says the 
same excellent writer, " there is a more important 
gain than the new thoughts elicited. The whole 
mass of prepared material becomes brightened, 
warmed, sometimes transfigured, by the inspira- 
tion of delivery. The preacher's language rises 
without conscious effort, to suit the grandeur 
and beauty of his conceptions ; and as Everett 
has expressed it in speaking of Webster, c the 
discourse instinctively transposes itself into a 
higher key. 5 This exaltation of souls, rising 
at times to rapture, can never be fitly described, 
but the speaker who does not, in some measure, 
know what it means, was not born to be a 
speaker." (Ibid., p. 428.) 

6. It leaves a preacher free to adjust his 
tones, thoughts and actions, to the ever vary- 
ing feelings of his own heart, and those of the 
people. He can go slow or fast, high or low, 



122 Hints to Ministers. 

take advantage of the impulses of his con- 
gregation, and turn everything to the best 
account ; whereas a mere reader is obliged 
to go through on the prescribed line. His 
sermon may fit some states of feeling, but 
be very inappropriate to others, and create dis- 
gust where it should please and impress. 
Reading w r ill do very well in a case of mere 
instruction, when you are sure of attention, as 
in an address to a judge on a law point, but 
it is ill adapted to a jury or a congregation, 
where an impression is necessary. 

7. It leaves room for the divine guidance 
and inspiration in everything, since nothing is 
so prepared that it may not be superseded 
by something better if suggested. God may 
help readers of prayers and sermons to read, 
but there is little room for His assistance 
beyond that, in the matter of delivery, while 
the mind of the extemporizer is open and ready 
for all heavenly influences. 

8. It is the natural method, and the only 
one which gives full play to the mental, moral 
and physical powers of speech. Reading 
occupies the eyes, and constrains the head, 
hands, and body, confining them to artifical 



Of the Delivery of Sermons. 123 

attitudes, so that neither can act the impres- 
sive part in delivery for which it is so well 
adapted. Recitation engrosses the memory, 
and hardly admits of the animation and force 
which fresher words and thoughts would in- 
spire, and therefore distorts the features and 
actions. For these and other reasons, readers 
are urged to be natural, but it is impossible to 
be so, while speaking in an unnatural way. 
No man can be natural on stilts. 

9. It is more pleasing to the people generally, 
where they have not been perverted by educa- 
tion. They love to hear a sensible man talk of 
what he knows, thinks or feels, but few care to 
hear one read something which he has written. 
It may not be his own composition after all ; 
he may have borrowed or stolen it, or if not, 
possibly he has changed his mind since it was 
written. They want to hear him speak, and 
see him act in a manner becoming what he 
says. If the voice, gestures, manifest feelings, 
and general movements, correspond with his 
assumptions, they will be impressed, convinced, 
and surrender, perhaps, to his will. 

10. It is the most successful method. Teach- 
ers in schools, lawyers, campaign lecturers, re- 



124 Hints to Ministers. 

vival preachers, and preachers generally, who 
strike for immediate results, adopt it, Young 
men who commence their public ministry by 
reading, or adopt it afterwards, except on 
special subjects, make an irreparable mistake. 
They had better venture out extemporaneously 
and break down a dozen times. Children 
usually fall more or less in learning to walk, 
but it is better for them, than to crawl through 
life, or go on crutches. 

11. It is the most healthy way of preaching. 
Sore throats, bronchitis, and other clerical 
diseases, come of unnatural study and speaking. 
Few can stand the drill of reading preachers in 
pent-up studies, hanging over a table to write, 
and then over a pulpit to read what they have 
written, with bad air, compressed lungs, and 
little exercise. This is all unnatural. Preach- 
ers should learn to think, and read, too, in 
the open air, and then to talk to the people 
as they talk in private, standing erect, moving 
about, and gesticulating in a graceful, free and 
easy manner, accommodating their tones to 
the variations of their subject. In this way 
they will find preaching a pleasure, and more 
healthful than most other callings. 



Of the Delivery of Sermons. 125 

12. It is the method of the ages. Greek 
and Roman orators generally followed it. " Ser- 
mons," says Dr. Neander, speaking of Chrysos- 
torn, who flourished in the fourth century, were 
rarely read off entirely from notes, or com- 
mitted to memory ; sometimes they were freely 
delivered, after a plan prepared beforehand, 
and sometimes they were altogether extempo- 
rary." Chrysostom, hitnself, frequently preached 
on subjects suggested to him by the lesson of 
the day, or by something he met on his way 
to church, or which suddenly occurred during 
divine service. 

The, practice of reading sermons originated 
in England, in political jealousy, under the 
reign of Henry the VIII. It was extended in 
the troublous times of Charles the II., by the 
same means. The modern history of the dif- 
ferent methods is generally understood, and 
need not be rehearsed. On the whole, we 
believe extemporary preaching is increasing. 
Though some Methodists have fallen to read- 
ing, other denominations are reading less than 
formerly. 

The fourth method named, to wit: reading 
a part, and extemporizing a part, has its con- 



126 Hints to Ministers. 

veniencies, particularly where a sermon involves 
many dates, figures or quotations, and is no 
doubt better than reading the whole. Beyond 
this, we cannot advise this course as a common 
practice, where there is no constitutional ob- 
stacle in the way of extemporary preaching. 
So far as we have observed, Methodists general- 
ly prefer the part extemporized to that which 
is read. This method requires considerable 
practice to become effective. Besides, many 
preachers can speak much better than they can 
write. 

other conditions of successful preaching. 

Having determined to preach extempora- 
neously, and settled upon the subject, and the 
order of its presentation, the next thing is to 
preach. This involves the necessity of other 
endowments. Many Christians know enough 
and are good enough to preach well, but they 
cannot do it for the want of capacity to present 
themselves and the Gospel to a congregation in 
an interesting and impressive manner. The 
inefficiency of ministers is often, if not general! y, 
traceable directly to this point, as is evident 
from the fact that many of our best scholars 



Of the Delivery of Sermons. 127 

and profoundest thinkers and writers are nearly 
useless as preachers. By dint of exhaustive 
preparation, they have come to the birth, but 
are not able to bring forth. This statement is 
further attested by the fact that other men, of 
vastly inferior attainments, in literature and 
theology, are among our most popular and 
effective preachers. Eight here lies the secret 
of pulpit power. What is it ? Who can tell ? 
Without assuming to give a full answer to 
the question, we will venture to suggest, that 

A PROPER STATE OF MIND TO PREACH, 

has very much to do with it. Facility of 
thought and expression in private life, is no 
guarantee of freedom in extemporaneous speech 
before a congregation. "The fear of man," to 
which few, if any, are entire strangers in their 
early attempts at public speaking, " bringeth a 
snare." It is a disturbing force, which cripples 
the power of thought and memory, changes the 
tone of the voice, and embarrasses the action 
and movements of a speaker every way, so that 
he cannot feel easy, and act himself. In this 
state of mind, previous preparation is of little 
avail, and the chances of extemporizing any- 



128 Hints to Ministers. 

thing new and interesting are very small. The 
preacher must be delivered from this bondage, 
or he will never do justice to his subject or 
himself. 

Then, there is sometimes a little pride of 
character or of reputation, which intervenes 
and creates so much anxiety about what may 
be thought of his effort, as to cripple him. 
Previous success, literary titles and diplomas 
often enhance one's solicitude to such a degree 
that he can do nothing equal to his real capacity. 
And this trouble is frequently augmented by 
his having determined to excel himself, and 
preach better than ever before. Seeing that 
things do not work as anticipated, he becomes 
disheartened and sinks below his ordinary level. 

These unfavorable circumstances are not un- 
frequently aggravated by the absence of parish- 
ioners, in special reference to whom the prepara- 
tion was made ; or by the unexpected presence 
of intelligent, and perhaps critical hearers. 
The stupid appearance of the congregation, or 
of individuals, too ; has often beclouded a 
preacher. Besides, his own weariness, arising 
from over-study, possibly on the sermon he is 
trying to preach, the state of the atmosphere, 



Of the Delivery of Sermons. 129 

or the occurrence of some little irregularity, may 
distract or depress him. 

If the writer could present a plausible method 
of avoiding these embarrassments, he would 
entitle himself to grateful remembrance. They 
have existed more or less in all ages and 
among all classes. Ministerial biography 
abounds in reports of easy times in preaching^ 
and of hard times, and there seems to be no 
complete escape. Still, we believe the difficulty 
may be greatly lessened by proper mental and 
spiritual exercises just before, and at the 
moment of rising to preach. At all events, we 
will venture a few hints for consideration and 
experiment : 

1. Remember that you are not your own, — 
that your life, being, talent, reputation and all 
you possess, belong to God. 

2. That you occupy your present position by 
His special direction, and not by your own sug- 
gestion, and having done what you could to 
prepare for the occasion, He takes all the respon- 
sibility. This will relieve you of much anxiety. 

3. Bear in mind that He who called you, 

and whose you are, pledges Himself to be with 

you, and expect His help accordingly. 
9 



130 Hints to Ministers. 

4. Whatever discouraging thoughts or fears 
may oppress you, firmly resolve that you will 
deliberately go through your arrangement 
(nothing better occurring), regardless of the 
presence and opinions of other men. No 
preacher can speak freely and forcibly, until he 
becomes oblivious of everything but his sub- 
ject and the accomplishment of its grand 
purposes. Will-power often steadies a man 
successfully into his work, who trembles with 
fear or nervous excitement from head to heel. 
Some preachers have uniformly, on special oc- 
casions, to say to themselves on rising to address 
a congregation, " / will not be frightened, — I 
will preach the sermon I have prepared. I will 
be independent, — I'll preach for God if I die in 
the effort." It is only in this way that they get 
command of the situation, and speak naturally. 
After a few minutes of this careful engineering, 
they lose all their solicitude, and their thoughts 
and impulses carry them triumphantly through. 

5. Where one rises to preach under trepida- 
tion from any cause, feeling that he is not ex- 
actly in the right state of mind to commence, 
he had better make a short prayer. This will 
indicate to the people that he intends to preach 



Of the Delivery of Sermons. 131 

for spiritual effect, and will be likely to adjust 
his own feelings to the work before him. Or, 
he may make an appropriate remark or two 
(not an apology), before reading his text, to 
test the condition of the people, and improve 
his chances for commanding attention. Any- 
thing that is not derogatory to the pulpit, is 
better than that he should begin his sermon in 
confusion. 

This course is practicable only to men of 
God, who preach to save. Others hardly come 
within the range of His promises, and it matters 
less how they preach. To be successful, one 
needs to come before the people full of divine 
feeling, and speak from a sincere heart. It 
gives a power to his thoughts, words, voice and 
gestures, which art cannot produce. The ex- 
pressions of feeling are natural. 

11 What you don't feel, you'll never catch by hunting, 
It must gush out spontaneous from the soul, 
And with a fresh delight enchanting, 
The hearts of all that hear control. 

Never a heart will be ignited, 

Comes not the spark from the speakers soul." 

In keeping with these truthful lines, says 
A 



132 Hints to Ministers. 

Dr. James Dixon, of precious memory, " preach- 
ing is the effort of the preacher's soul. It is the 
soul itself, and if the preacher only uses his 
soul, and has it furnished with truth and 
knowledge, and religion, he must be a good 
preacher." 

The eloquent Daniel Webster, whose career 
was not calculated to impress him with spirit- 
ual truth, nevertheless, saw this point with 
remarkable clearness. He says : " Neither elo- 
quence nor preaching consists in language, but 
in that which is higher than all languages in the 
action of the soul, agitating and elevating the 
souls of other men. Whatever helps that ac- 
tion, whether the internal working of the soul 
itself or its outward expression through words 
or gestures, is a help to the proper design of 
the preacher, and whatever hinders that design, 
is a clog upon the wheels of eloquence." 

Dr. Skinner, another good authority, re- 
marks, " The preacher should, as much as pos- 
sible, be impassioned by the subject ; should 
put himself wholly into it, so as to be able to 
give himself to his hearers in, and with his 
discourse." 

In view of the unutterable importance of 

it 



Of the Delivery of Sermons. 133 

feeling in the preacher while in the act of 
preaching, Dr. Kidder exhorts ministers to re- 
solve, if ever again permitted to preach, " that 
they will first seek to be " endued with power 
from on high — to be permeated with the Spirit 
of God, that they may kindle a similar flame 
in the breasts of others, inscribing on their very 
souls the image of Jesus." 

Heal feeling cannot be concealed any more 
than it can be counterfeited. " Chains," says 
another writer, " cannot bind it, mountains can- 
not bury it. It thaws through the most icy 
habits. It bursts from the lips. It speaks 
from the eye. It modulates the tone. It per- 
vades the manner. It possesses and controls 
the whole man. He is seen to be in earnest ; 
he convinces ; he persuades. He preaches, the 
mere orator performs. One presents God and 
truth as he feels them, the other as he has 
learned them. The utterances of the first are 
the breathings of a living, throbbing soul, 
those of the last, the studied expressions of 
art." 

Possessed of this marvellous power, a minister 
is free. He can be himself. It is the steam 
that takes him over the road, however difficult, 



134 Hints to Ministers. 

to his destination. He can explain, reason, 
exhort, entreat, weep and rejoice. 

And, thank God, this highest and holiest, 
and most mighty of qualifications for the minis- 
try, is attainable by all. It is furnished with- 
out money and without price. Some may not 
acquire much education. They have neither 
the time^ means or capacity necessary to its at- 
tainment. But they can have feeling — they 
can have potuer with God and with men to ren- 
der their preaching interesting and impressive. 
And if candidates will put this down first on 
their list of desirable acquisitions, and seek it 
with half the earnestness that some seek other 
attainments, they cannot fail to be burning and 
shining lights. 

This feeling involves more than to have been 
once converted or sanctified, even more than to 
be honest and kindly disposed ; it is a present 
possession, a real endowment of the Spirit, that 
makes one love human souls, and feel willing 
to sacrifice much for their salvation. It is not 
unlike to that of Nehemiah, when he heard of 
the condition of Jerusalem, and wept and 
prayed ; or of Esther, when she fasted, and took 
the risk of losing her queenship and her life to 



Of the Delivery of Sermons. 135 

protect her people. When one is thus in- 
spired, he can speak with power, though 
threatened with death. 

To facilitate this desirable state of mind, 
Mr. Broadus gives preachers the following 
advice : 

" Think it (your subject) all over within a 
short time of the hour for speaking, so that you 
may be sure of the ground, and so that your 
feelings may be brought into lively sympathy 

with the subject Let the physical 

condition be as vigorous as possible. In order 
to this, seek good health in general ; take 
abundant sleep the night before speaking ; eat 
moderately, of food easily digested ; . . . . 
and do not exhaust your vitality during the day 
by exciting conversation, .... so that feel- 
ing may quickly respond to thought, that 
there may be sympathetic emotion, and at the 
same time complete self-control. 

" Above all, be yourself. Speak out with 
freedom and earnestness what you think and 
feel. Better a thousand faults, than through 
dread of faults, to be tame. ... If there 
is something you have to say, speak it out, 
and by all means let there be no affectation 



136 Hints to Ministers. 

or artificiality." (Treatise on Preparation, etc., 
p. 448.) 

Mr. Spurgeon gives his students some valu- 
able lessons on the subject. He says : " Your 
prayers will be your ablest assistants, while 
your discourses are yet on the anvil. While 
other men, like Esau, are hunting for their por- 
tion, you will find the savory meat near at 
home, and may say in truth what Jacob said 
falsely, i The Lord brought it to me.' ... If 
you can gather your matter on your knees at the 
gate of heaven, you will not fail to speak well. 
Nothing can so gloriously fit you to preach as 
descending fresh from the mount of com- 
munion with God on behalf of the people. . . . 
A truly pathetic delivery, in which there is no 
affectation, but much affection, can only be the 
offspring of prayer. There is no rhetoric like 
that of the heart, and no school for learning it, 
but the foot of the cross. It were better that 
you never learned a rule of human oratory, but 
were full of the power of heaven-born love, 
than that you master Quintilian, Cicero, and 
Aristotle, and remain without the apostolic 
anointing." 

After all these precautions, you may have a 



Of the Delivery of Sermons. 137 

" hard time." Memory, impulse, and mental 
activity may fail to serve you, and you may 
seem to be completely blocked. Some of the 
greatest of preachers have been confounded. In 
view of emergencies of this kind, Dr. Kidder 
says : " If you forget what you want to say 
next, do not stop. Nothing is so awkward as 
a dead pause. . . . Say something, repeat, 
recapitulate, talk at random even, anything 
rather than stop. If you have become embar- 
rassed with a tangled sentence, do not turn 
back, but burst through. If you have made a 
mistake of grammar, pronunciation, or the 
like, do not stop to correct it, unless it is 
serious. ... If you greatly blunder in style, 
forget half your best thoughts, or utterly break 
down, it will not kill you. Other great men 
have failed. Kemember young Robert Hall." 
And do not appear to be frustrated, nor hurry, 
but take your congregation along with you. A 
public speaker must not shoiv embarrassment, 
however disturbed. Nothing is to be lost, and 
much may be gained by self-possession. 

Experiences like these have sometimes been 
most successful. Mourners have been comforted 
and sinners awakened and converted. Thev 



138 Hints to Ministers. 

usually humble the preacher, and show him 
how dependent he is on God, and are followed 
by extraordinary triumphs. 

Since writing the above, we have listened to 
a well-worded sermon, which displayed more 
than ordinary ability, and it fell upon the 
audience very pleasantly, but without producing 
the slightest emotion. Going to church from 
these very pages, we could but inquire, why is 
this ? The sentiments advanced are correct 
and beautifully expressed ; why don't the peo- 
ple feel them ? The answer is not difficult ; 
there was no feeling contemplated or provided 
for by the preacher, either in his preparation 
or delivery. It was purely an intellectual 
effort. The soul was not called into exercise 
from the beginning to the end. The preacher 
neither tried to feel himself, or to excite emotion 
in others. We heard him through and retired 
quietly and in order, as unmoved as if we had 
listened to a discourse on mathematics. Yet 
we have no doubt that if the preacher had ex- 
erted his soul as much as he did his intellect in 
the preparation and delivery of that sermon, it 
would have been of a much better character, 
and sent a useful influence through the assem- 



Of the Delivery of Sermons. 139 

bly. He had learning and good address, but 
his heart was not in it. He preached officially, 
and evidently did not aim at anything more 
than a fair and manly presentation of the sub- 
ject. 

Methodism cannot thrive under such preach- 
ing. When it ceases to move sinners toward 
God, its days will be numbered. 



140 Hints to Ministers. 



CHAPTER VII. 

OF THE DELIVERY OF SERMONS, AS TO VOICE 
AND ACTION. 

The voice is the chief instrument by which 
a preacher is to impress himself and his mes- 
sage upon the people, and it is one of many 
strings. It is not a vehicle of words and ideas 
only, but when properly modulated, it repre- 
sents the character and importance which the 
speaker attaches to them. For instance, the 
wordj^re really means the same thing, however 
expressed, but uttered in one tone it attracts 
no attention, in another, it startles a whole 
neighborhood. By some law of God, which we 
but imperfectly understand, certain tones are 
tender and soothing, while others are frightful 
or maddening. There is not a possible feeling 
in the human heart, that may not be excited 
or repressed by the voice. "It may be modu- 
lated by art to any sound of softness or of 
strength, of gentleness, or harshness, of har- 
mony or discord." 



As to Voice and Action. 141 

Preachers, therefore, who regard the sense of 
their sermons as everything, and the expression 
of them as of little consequence, make a great 
mistake. They preach good sermons, but they 
do it in a miserable way, and fail to be impres- 
sive, and then wonder whakails the people that 
they do not appreciate them. The truth is, 
they are monotonous; they preach doctrine and 
duty, joy and sorrow, heaven and hell, on the 
same key, and in the same tone, and often in- 
dicate less personal interest in either, than 
they do in reading their notices. Why is this ? 
It is not so in private conversation. There, 
they modulate their voices according to the 
sense of what they are saying, and the convic- 
tion they wish to produce. But the moment 
they enter the pulpit, they drop right into a 
ding dong style, high or low, it matters not 
which, and drag through without much regard 
to nature or art. 

Some voices are ill adapted to public speak- 
ing. They lack melody, compass, volume and 
penetration ; but experience has demonstrated 
that they are susceptible of improvement in all 
these respects. If preachers will cultivate their 
voices, as some of them do their brains and 



142 Hints to Ministers. 

muscles, they will, at least, overcome all 
marked defects. This may be done under the 
direction of a good book or teacher, or by pri- 
vate practice in speaking, singing, or reading 
aloud. Then, if they will vary their voices in 
preaching, as ordinary people do in animated 
conversation, according to the character and 
design of different parts of their discourses, 
they may be interesting and impressive, though 
some of their tones may be disagreeable. Ap- 
propriate intonations hide a multitude of vocal 
defects. 

The voice, if much and carefully used, will 
work itself smooth, melodious, and strong. 
If abused by long and loud exercise, its defects 
will be augmented and multiplied, and it will, 
sooner or later, break down. Many have 
screamed themselves into the grave, under the 
false notion that noise is power. 

Ministers may occasionally, for a moment, 
strike their highest note with good effect, and 
it will not injure them. But to preach long 
on that key, is hurtful. And it is unprofitable 
to linger much on any other tone, high or low. 
Good sermons will take a man through the 
whole vocal scale, running, walking, and at 



As to Voice and Action. 143 

times, almost halting, if he follows the laws of 
effectiveness. Variety of tone and movement 
is as necessary in preaching as in music. Nor 
will rapidity of utterance injure one ; if limited 
to short intervals. If extended through the 
discourse, like extremely loud speech, it vitiates 
the blood, impairs the whole system, and pro- 
duces extreme weariness. 

Articulation is a function of the voice which 
is entitled to special attention. A poor 
voice with distinct articulation is more agree- 
able, and better understood, then a good one 
without it. It is difficult to understand some 
stentorian preachers, because they clip their 
words. They fail to sound certain letters, and 
even whole syllables. Or, if they express them 
at all, they do it deep down in their throats, so 
that the outside world cannot tell what they 
mean. We have lately listened to what we be- 
lieve to have been a magnificent sermon, but 
failed to appreciate it, solely on account of the 
preacher's horrible articulation. His lower 
tones gave no articulate sound, and the higher 
ones were little more intelligible than the noise 
of escaping steam. And what made it especial- 
ly provoking, it was all the result of a ridicu- 



144 Hints to Ministers. 

lous attempt at what some mistakenly call 
oratory. 

Good articulation is to be acquired out of 
church, and not in it, by reading aloud ar-tic- 
u-late-ly, giv-ing each vow-el, con-so-nant and 
syl-la-ble its own proper expression. Attention 
should be given to this point, in con-ver-sa-tion, 
also. By these means one will soon contract a 
habit, which will largely atone for a poor voice, 
so that he may be easily heard in most churches, 
and think no more about ar-tic-u-la-tion in 
the pulpit, than practical grammarians think 
about grammar in conversation. 

The voice is also concerned in another impor- 
tant department of public speaking, namely, 
pronunciation. Some preachers are strangely 
at fault in this respect, reading, "he that be- 
lieve-uth shall be saved," — " bless-ud are the 
pure in heart," — " Seek um," for " Seek Him," 
etc. By giving close attention to this point in 
reading and hearing, consulting the dictionary, 
and going through with a little book entitled, 
" One Thousand Mistakes Corrected," you will 
soon acquire the habit of correct pronunciation. 

I might also speak particularly of emphasis, 
though that is involved in modulation. It is 



As to Voice and Action. 145 

the chief element of power with some speakers. 
They ring the changes on certain emphatic 
words, until they electrify the hearers, through 
and through. They use the emphasis, both of 
silence and of sound, as required by the sense. 

Preachers often mistake in commencing on 
the wrong key. If they strike too high, it is 
very difficult to fall. They had better err in 
the other direction, since it is easier to rise. 
But they should announce their text and intro- 
duction with sufficient force to be heard in all 
parts of the church, if they have to repeat. 
Whether they are heard or not, may sometimes 
be determined by looking at the people. In 
cases of doubt, it is practicable to test the 
question by other means. A friend of ours, 
having a light voice, did this one evening in 
a strange hall, to admiration, Rising to ad- 
dress an immense audience, and expressing fear 
that he could not be heard, he stopped, and 
with an appropriate gesture, asked, " Does that 
young man standing at the other end of the 
hall hear what I am now saying ? " " Yes, 
every word," was the prompt reply. "0 well," 
said the speaker, " then I will dismiss my fears 

and go on," and he did so mightily, That 
10 



146 Hints to Ministers. 

little episode helped him. It relaxed the 
rigidity of the moment, and created a little 
sympathy between speaker and hearers that 
was exceedingly useful to both. 

Some preachers seem to think it very digni- 
fied to commence in a low and dull manner, and 
thus fail to command attention. Others rush 
in vociferously, and are at full speed in a min- 
ute. Both styles are unnatural. Mark the 
starting of a steamboat, or engine. There is 
real dignity combined with efficiency, that in- 
terests everybody, however familiar with the 
movement. 

Many think they must close on the highest 
possible n^te. This may, or may not be ap- 
propriate. A whisper, or a breath, is often 
more powerful than thunder. The better way 
is to let the subject, the occasion, and your 
own feelings decide what is best- 
Not a few speak too low generally, seeming 
to forget that it is important that the people 
should hear what they say. This is particularly 
the case at funerals. They not only begin low, 
but go through in a suppressed tone, as though 
they were in the presence of the sick and dying. 
We have just witnessed a performance of tb* 



As to Voice and Action. 147 

kind, where several preachers of splendid voices 
participated, and delivered grand addresses, we 
have no doubt, but were not distinctly heard 
by one-third of the congregation. Others speak 
and pray in the sick room, in tones better 
adapted to a camp-meeting. This is simply 
ridiculous. Why do we not adapt our voices 
to the occasion and place ? 

Some indulge in sing-song, or whining tones, 
imagining them to be more pious and impres- 
sive than manly, common sense speech ; but 
this is an error. Preachers should have no set 
tones, good or bad, but speak as the sense and 
circumstances require. Many, unfortunately, 
take just the opposite course. The moment 
they enter the pulpit, they drop their person- 
ality, and assume the perfunctory style of a by- 
gone officialism, or some other, which is pos- 
sibly worse. 

OF GESTICULATION. 

Action, or gesticulation, has been called the 
speech of the body, and embraces the action of 
the head, feet, hands and countenance, as well as 
that of the body itself. It is a powerful instru- 
ment, and may be employed in a manner to ex- 



148 Hints to Ministers. 

plain and enforce language, or to pervert and 
detract from its legitimate influence. It is 
claimed by some to be more expressive than 
language itself, and is so in many cases. For 
instance, an earnest shake of the head is often 
more emphatic than the word no, which it is 
used to express. So, laying a finger across 
the lips, as is done by our Indians, enjoins 
silence more forcibly than the word itself. In- 
deed, the power of gesticulation can hardly be 
overstated. 

Yet, as a matter of fact, many preachers give 
it but little attention. They seem to think if 
they can master theology, and suitable language 
to express it, they will be all right, and can 
preach effectively. A few, however, go to the 
other extreme, and fill themselves with artificial 
rules, which give them an air of formality and 
unnaturalness in the pulpit, much to their dis- 
advantage. There is still another class, who 
regard proper gesticulation of considerable im- 
portance, but thinking it beyond their reach, 
make little effort to attain it. 

In this condition of affairs, our chances to 
assist you are not very encouraging, especially 
as professors of elocution seem to think that 



As to Voice and Action. 149 

the living teacher is indispensable. Words and 
diagrams representing the graceful attitudes 
to be taken, are not sufficient. To make 
thorough work of instruction, they must have 
their pupils before them, and actually put them 
through the curriculum of their art. Still we 
will venture a few suggestions : 

1. WITH REGARD TO POSTURE. 

Some regard leaning upon the pulpit as a 
great fault, and we have no doubt it is so, if 
done as a regular habit. Yet occasions will 
occur in preaching when, for a moment, it is 
right, and indeed the most appropriate attitude, 
especially when referring to those who sit near, 
or around it. Many young preachers contract 
the habit from sheer timidity, and a sense of 
weakness. They feel the need of something to 
steady or support them, until they get into 
their subject. 

These same teachers object to walking about 
the platform, and advise an erect posture be- 
hind the pulpit, with " the hands hanging by 
the side, with the palm towards the body." 
But this looks to us decidedly sophomorean and 
stiff. It is unnatural. The erect posture is 



150 Hints to Ministers. 

right, generally, but may need to be changed. 
Moving about, not in a fidgety and meaningless 
way, "like a tiger in his cage/' but in a delib- 
erate and sensible manner, when addressing dif- 
ferent parts of the audience, is expressive of both 
earnestness and ease. As to the hands, it would 
seem more graceful to place one on the Bible, 
or desk, rather than to let both hang by the 
side. 

Placing both hands squarely on the hips, 
folding them over the abdomen or behind the 
back, under the coat-skirt ; crossing the legs, 
before or behind, vibrating from side to side 
like a cat about to spring upon its prey, holding 
the hands in the breeches pockets, adjusting the 
hair and beard, blowing the nose, flourishing a 
pocket-handkerchief at the close of each divis- 
ion, and clearing the throat with unnecessary 
tumult, are offensive habits which should never 
be practised. Some of them may do for lawyers 
in court, but not for the pulpit. Young minis- 
ters had better shave close, sew up their pockets, 
and leave their cambrics at home, rather than 
offend the taste of their hearers in this way. 
Not a few seriously injure their influence by 
these and other violations of good manners. 



As to Voice and Action. 151 

Bat we see no objection to a minister tempo- 
rarily putting his hands behind him in the 
ordinary way, especially the left hand, while he 
is gesticulating with the other. This is a 
graceful attitude, and may be occasionally 
assumed for the sake of variety without particu- 
lar regard to the subject under consideration. 
In a word, the posture of a preacher, whether 
standing, sitting or kneeling, should be natural 
and easy. This is about all that need be said 
on the subject. 

2. IN REGARD TO GESTURE. 

Treating it with special reference to the use 
of the limbs, the first thing is to avoid all vul- 
gar, awkward and extravagant movements, such 
as banging the Bible, stamping and pompously 
parading about the pulpit. 

Avoiding these errors, a minister will be 
decent, at least. But there are other awkward- 
nesses that should not be overlooked, such as 
working the hands up and down edgewise like 
a board saw, or horizontally at right angles, 
when the subject requires nothing of the kind. 
It is one of the most amazing facts that men 
of sense and learning do fall into so many 



152 Hints to Ministers. 

antics in public speaking. We have lately 
listened to a polished brother, who stood bend- 
ing his noble form forward like a man with a 
curved back-bone, and brandished his left hand, 
half the time clenched, as if he were having a 
" set to " with some impious intruder, while his 
right hand, the proper one for ordinary gesticu- 
lation, hung dangling about as though he did 
not know what do with it. The subject and 
the occasion, and, we may add, the feelings of 
the speaker, called for persuasion and tender 
appeal. 

A little later we heard another brother of 
excellent voice, and generally pleasing manners, 
who had the unusual habit of laying his broad 
left hand upon the side of his face, as if he was 
suffering from a severe toothache, though he 
had nothing of the kind. But, for the sake of 
variety, we suppose, he would occasionally 
change it to the top of his head. This was no 
sin, but it marred his excellent address. 

The proper course is to follow the subject, 
and gesticulate as the aspects and objects of it 
suggest, as children do, and as you would do, 
were you earnestly engaged in private conversa- 
tion. It is impossible to show in advance just 



As to Voice and Action. 153 

how you should manage your hands or feet. 
That must be determined by the impression you 
desire to make. And you need to acquire the 
habit out of the pulpit, as you do that of 
speaking grammatically, that you may have no 
occasion to think of it while preaching. 



3. WITH REGARD TO THE COUNTENANCE 



which is the index of the mind and heart, it 
would seem that little need be said. Yet under 
the constraints of the pulpit, it is often more 
perverted than any other part of the body. 
For instance some ministers speak of heaven 
with the solemnity of death, and of hell with a 
smile. We have just heard one declare himself 
perfectly happy in God, and knowing the man, 
we believed him, yet if he had been at the 
funeral of his wife, he could not have appeared 
more sad. But on leaving the pulpit he lighted 
up, and assumed a facial aspect becoming the 
condition he described. Another good man of 
a different mould, smiles through a sermon of 
alarming truth, unconsciously pulling his little 
moustache, first one side and then the other, as 
though it were the object of his special care. 
Both of these men wore "a speaking counte- 



154 Hints to Ministers. 

nance/' but in glaring contradiction of their 
utterances, though men of rare opportunities 
and qualifications. 

On the other hand, we find preachers of 
wonderful facial power, who confirm the repre- 
sentation of Quintilian, who says : " With this 
(the countenance), we supplicate, threaten, 
soothe, mourn, rejoice, triumph ; upon this 
the audience hang, keep their eyes fixed ; it ex- 
cites in them favorable or unfavorable emotions ; 
from it they understand almost everything ; 
often it becomes more significant than words ! " 

" It is one of the chief secrets of success," 
says Walker, in his Elocution ; "feeling can- 
not be expressed by words alone, or even by 
the tones of the voice. It finds its best, and 
ofttimes, its only expression in the flash of pas- 
sion on the cheek, in the speaking eye, the con- 
tracted brow, the compressed lips, the heaving 
breast, the trembling frame, in the rigid muscle, 
and the general bearing of the whole body."" 

Whitefield swayed his hearers with his face, 
more than with his words. It is said to have 
been "like a canvas, upon which he painted 
every passion that stirs the human breast. It 
was at one moment terrific, as if all the furies 



As to Voice and Action. 155 

frere enthroned on that dark brow ; and next, 
as by a dissolving view, there would came forth 
an angelic sweetness that savored of heaven." 
And then, we add, a flood of tears. " Through 
the eye the soul makes its most clear manifesta- 
tions of itself. Joy and grief, anger, pride, 
scorn, hatred, love, jealousy, pity ; in a word, 
all the passions and emotions of the human 
heart, in all their degrees and outer workings 
with each other, express themselves with the 
utmost fulness and power in the eyes." 

A preacher who will use his eyes to the best 
advantage, must not allow them to become fixed 
upon his manuscript, or anything else ; wander 
carelessly about the walls of the room, or as- 
sume a vacant stare. He must look at the 
people individually, and make them feel that 
he means them, and is trying to do them good. 

For the benefit of readers who are not 
favored with many books on the subject, we 
indicate the generally accepted significance of a 
few gestures in common use, as follows : 

OF THE HEAD. 

The hanging down of the head denotes shame 
or grief ; the holding of it up, pride or courage. 



156 Hints to Ministers. 

To nod forward implies assent ; to toss the 
head back, dissent. 

The inclination of the head, implies diffi- 
dence or languor. 

The head is averted, or turned away, in dis- 
like or horror. 

It leans forward in attention. 

OF THE EYES. 

The eyes are raised in prayer. 

They weep in sorrow. 

They burn in anger. 

They are downcast or averted in shame or 
grief. 

They are cast on vacancy in thought. 

They are cast in various directions in doubt 
and anxiety. 

OF THE ARMS. 

The placing the hand on the head, indicates 

pain or distress. 

On the eyes, shame or sorrow. 

On the lips, an injunction of silence. 

On the breast, an appeal to conscience. 

The hand is waved or flourished in joy 03 
contempt. 

Both hands are extended in blessing. 



As to Voice and Action. 157 

They are clasped or wrung ia< affliction. 
They are held forward and open in friend- 
ship. 

OF THE BODY. 

The body, held erect, indicates steadiness and 
courage. 

Thrown back, pride. 

Stooping forward, weakness, condescension or 
compassion. 

Bending, reverence or respect. 

Prostrate, the utmost humility or abase- 
ment. 

OF THE LOWER LIMBS. 

The firm position of the lower limbs, signifies 
courage or obstinacy. 

Bended knees, indicate humility, timidity or 
weakness. 

The lower limbs advance in desire or courage. 

They retire, in aversion or fear. 

Start, in terror. 

Stamp, in anger and authority. 

Kneel, in submission and prayer. 

(HamelVs Science of Elocution.) 

Some speakers act too much, and without 
proper discrimination. They gesticulate their 



158 Hints to Ministers. 

Scripture lessons, hymns, notices and prayers, 
very nearly in the same stereotyped manner. 
Others gesticulate too little. To attain the 
happy medium, it is necessary to read, think, 
and observe effective preachers, invite criticism, 
speak honestly, earnestly, and from the heart. 

MISCELLANEOUS SUGGESTIONS. 

The advice of David Garrick, the famous 
actor, given in the following letter to a young 
preacher, is worthy of consideration : 

" My Dear Pupil : 

"You know how you would feel and speak 
in the parlor to a dear friend, who was in immi- 
nent danger of his life, and with what energetic 
pathos of diction and countenance you would 
enforce the observance of what you really 
thought would be for his preservation. You 
would not think of playing the orator, of study- 
ing your emphasis, cadence or gesture. You 
would be yourself ; and the interesting nature 
of your subject, impressing your heart, would 
furnish you with the most natural tone of voice, 
the most proper language, the most engaging 
features, and the most suitable and graceful 



As to Voice and Action. 159 

gestures. What you would be in the parlor, be 

in the pulpit ; and you will not fail to please, 

to affect, to profit. 

" Adieu, ." 

" Yes," says Dr. Joseph Parker, of London, 
" that is rhetoric. Be earnest and you will be 
eloquent ; let your soul speak, and your words 
will be wise and good. When I venture to put 
you on your guard against professional rhetori- 
cians, you must not understand that I am 
cautioning you against friendly and sensible 
criticism. We cannot see ourselves as others 
see us ; hence many an ungainly action or offen- 
sive habit may be modified, if not quite re- 
moved, through the good offices of judicious 

critics Invite the knife, if you would 

be strong and useful ; fret at criticism, if you 
wish to lose a lifetime, rather than endure 
temporary mortification. What I do warn you 
against, is the ivickedness of taking any studied 
gestures into the pulpit. I denounce this as 
iniquity in the sight of Grod, as the consumma- 
tion of heartlessness, as a hypocrisy, as trans- 
parent as it is audacious. Abandon all selfish 
notions of popularity, when you stand before 
men as the messenger of God ; and that you 



160 Hints to Ministers. 

may be enabled to do this, watch and pray, 
and fast, if need be, and God will accept your 
sacrifice. . . . Know you not that you preach 
in God's hearing as well as man's ? Will you 
cheat your hearers with an attitude, when you 
should give them a Gospel ? Will you per- 
plex them with a riddle, when you should call 
them to salvation. . . . May God in His mercy 
strike us dumb rather than allow us to preach 
ourselves." (Ad Clerum, pp. 31, 32.) 

The same author's remarks in favor of natu- 
ralness in delivery, are equally pertinent. He 
says : 

"Be natural, be as unlike a book as possible^ 
are the two heads which are now to be dis- 
cussed. To be natural is to be yourself in look> 
in speech, in action ; provided always that you 
have a self upon which nature has stamped her 
own simple and graceful impress. If the ex- 
pression may be allowed, some preachers seem 
to have a very unnatural nature ; in their case 
a good deal of grinding and polishing may have 
to be done before they can be safely trusted 
with the advice to be themselves. An illustra- 
tive case occurs to me this moment. 

"A ministerial acquaintance of mine (Mr 



As to Voice and Action. 161 

Dexter) is entirely innocent of imitating any 
one, yet a more unnatural speaker never ad- 
dressed an audience — never ; ... for fluency, 
pomposity, and inflation he stands alone. He 
can talk by the hour in a most deafening and 

terrifying manner No mill-wheel was 

ever so monotonously energetic ; no barrel was 
ever so incapable of being worn out ; no furnace- 
fire ever tore up the chimney at so desperate a 
rate. . . . With a lofty impartiality, he creates 
an equal volume of smoke around every theme 
which he attempts to expound, and in doing 
so, assumes the air of a righteous man. My 
unnatural acquaintance is quite as eloquent in 
giving his opinion, whether a ministerial dinner 
should cost one and sixpence or one and nine- 
pence, as when describing the creation of man, 
or the battle of Armageddon. Can anything 
be finer in the way of even-handed justice ? 
Does an express train care a pin whether it is 
carrying one passenger or ten, except that it 
may go faster when it has least to do ? Cer- 
tainly not ; and my acquaintance is exactly an 
express train without passengers, but not with- 
out a furious driver. I have heard him give a 

public announcement of a tea-meeting, tickets, 
11 



162 Hints to Ministers. 

ninepence each, in a manner quite as solemn 
and urgent as if in one hurried breath he had 
been announcing that there was a flood in 
England, a fire in Scotland, and an earthquake 

half over the continent of Europe He 

cannot be easy ; he cannot lower his pompous 
tone to an ordinary key ; if he were to ask a 
chambermaid for a caudle, he would leave upon 
her mind the impression that the morning 
would rise upon the smoking ruins of the house. 
.... In private life his grandiloquence is over- 
powering, so much so, that when I see him in 
the distance, I avail myself of the next turning 
to the left, wherever it may lead to. . . . He 
knows nothing of the charm of variety, nothing 
of the distribution of light and shade, nothing 
of the graceful undulation which at once re- 
lieves and delights the mind. Let this man 
then be a caution to you ; in that way he may 
even yet be turned to a good purpose." (Ibid., 
pp. 22-24). 

Uanaturalness often comes of an attempt to 
imitate some distinguished preacher. Dr. Par- 
ker had a friend, a Mr. Thomas, who fell into 
this error. Taking Mr. Binney for his model, 
" he used eye-glasses set in gold to give him 



As to Voice and Action. 163 

a knowing look, polished them just before an- 
nouncing his text, and performed several other 
little mannerisms that were well enough for 
Mr. Binney, but awkward in him, upon which 
the doctor facetiously remarks : 

" Dogs paint themselves tawny, and then 
set up for lions ; dwarfs buy high-heeled boots, 
and give themselves out as giants. . . . You 
have heard of maiden ladies who have lived by 
themselves in lonely houses, setting a number 
of men's hats upon the hall tables at nights, so 
as to give any intruder the notion that the 
house was full of burly defenders ; even so do 
the Thomases of the pulpit ; they borrow all 
of Mr. Binney's old hats, and then boldly 
challenge the world to touch their ministerial 
reputation." 

Many of the faults of delivery spring from 
ambition to be eloquent, — orators. Misappre- 
hending the real nature and source of eloquence, 
some men load themselves down with the 
armor of art, and go into the pulpit tram- 
melled from head to foot. Such preachers will 
do well to read the mature opinions of the 
great Daniel Webster on the subject. Among 
other things he says : 



164 Hints to Ministers. 

" True eloquence, indeed, does not consist in 
speech. It cannot be brought from far. Labor 
and learning may toil for it, but they will toil 
in vain. Words and phrases may be marshalled 
in every way, but they cannot compass it. It 
must exist in the man, in the subject, and in 
the occasion. Affected passion, intense expres- 
sion, the pomp of declamation, all may aspire 
to it ; they cannot reach it. It comes, if it 
come at all, like the outbreaking of a fountain 
from the earth, or the bursting forth of volcanic 
fires, with spontaneous, original, native force. 
The graces taught in the schools, the costly 
ornaments and studied contrivances of speech, 
shock and disgust men when their own lives, 
and the fate of their wives, their children and 
their country hang on the decision of an hour. 
Then words have lost their power, rhetoric is 
vain, and all elaborate oratory contemptible. 
Even genius itself then feels rebuked and sub- 
dued, as in the presence of higher qualities. 
Then patriotism is eloquent ; then self-devotion 
is eloquent. The clear conception, outrunning 
the deductions of logic ; the high purpose, the 
firm resolve, the dauntless spirit, speaking on 
the tongue, beaming from the eye, informing 



As to Voice and Action. 165 

every feature, and urging the whole man on- 
ward, right onward to his object ; this, this is 
eloquence ; it is action, noble, sublime, god- 
like action." 

When a preacher forgets self, and is filled 
with desire to do good, that is, filled with the 
Spirit, he will be natural, eloquent, and im- 
pressive. 

But it is easier to tell how preaching ought 
to be done, than to do it. The atmosphere is 
not always favorable to the best performance. 
This is often chargeable to architects and 
trustees, who fail to provide for good ventila- 
tion. " Cold churches too, sometimes paralyze 
both preacher " and his hearers, so that it is im- 
possible to " attend upon the Lord without dis- 
traction." Some nervous preachers are badly 
disconcerted by the coming in of tardy hearers 
during the service ; but more by others leaving. 
This is a distressing trial to most preachers who 
are not nervous. Modest men naturally think 
that they leave because they dislike the preacher, 
and the thought crushes them, unless they have 
pluck enough to neutralize the imposition in 
some shrewd way. We never blamed an old 
brother, who was equal to any emergency, who 



166 Hints to Ministers. 

remarked, on seeing a number of flirts leave 
the church while he was preaching, " Don't be 
disturbed, my friends ; these ladies are probably 
servant girls, who are obliged to go home to 
look after the children." It is hardly necessary 
to say, that no other lady left till the benedic- 
tion was pronounced. 

And what preacher has not been annoyed by 
seeing some of his saintly hearers asleep, while 
he was doing his best to make an impression on 
them ? The most perfect preparation is of 
little avail to extemporizers, under these circum- 
stances. Nor is it easy to see exactly how to 
break the spell, and command attention. It is 
well if one does not get provoked, and let off 
an avalanche of fun or sarcasm that is worse 
than sleep. I have sometimes apologized for 
my hearers in a good-natured way, and told 
them not to keep awake on my account, but to 
be careful not to talk, as some do in their 
dreams. Listening to a sermon one evening in 
a school-house, a young man lost himself, and 
imagining that he was in school, arose and 
asked with full voice, "Please, sir, may I go 
out ? " The excitement which it created in the 
congregation soon waked him up, and he fell 



As to Voice and Action. 167 

back in his seat not a little mortified. I have 
never heard of his sleeping in meeting since. 

But this is nothing new in clerical experience. 
It has been the occasion of many shrewd ex- 
pedients which we can hardly approve. There 
is one, however, too good to be omitted. It 
shows a delicacy, and an address in dealing with 
this somewhat difficult question, which may be 
turned to good account. Rev. James Bonnar, 
a man of eminence and marked eccentricities, 
was one day preaching at Kettle. " It was a 
very warm day ; the church closely packed ; 
the occasion, the Monday following the com- 
munion. He observed with some annoyance, 
many of the congregation nodding and sleeping 
in their pews whilst he was preaching ; he took 
his measures accordingly, and introduced the 
word ' hyperbolical ' into his sermon ; when he 
paused, and said, 'Now, my friends, some of 
you may not understand this word " hyperbol- 
ical. 5 I'll explain it. Suppose I were to say 
that this congregation were all asleep in this 
church at the present time, I would be speaking 
hyperbolically ; because (looking round) I don't 
believe much more than one-half of you are 
sleeping.' The effect was instantaneous, and 



168 Hints to Ministers. 

those who were nodding recovered themselves 
and nudged their sleeping neighbors, and the 
preacher went on as if nothing had happened." 
(Pulpit Table Talk, p. 81.) 

But, my brethren, whatever may betide you, 
do not be bitter, or sour, and never scold. The 
best of preachers have trials enough to bear, 
and those who endure them most heroically and 
patiently will suffer least from them. You will 
sometimes feel that you cannot preach at all, 
but do not be discouraged. The writer felt 
this early in the second year of his ministry, 
when a fanatical trustee gave him a terrible 
" hetcheling " before the whole afternoon con- 
gregation, because he had had the impertinence 
to establish a Sunday-school, which said trustee 
pronounced un-Methodistical. The young 
preacher felt that he could never enter that pul- 
pit again. But he did, the evening of that 
same day, and preached to sinners with all his 
might, making no allusion to the outburst of 
the afternoon. And God, who makes the time 
of our necessity His opportunity, appeared, and 
a wonderful revival commenced with fifteen at 
the altar, mostly young men. God will help 
you, brethren, in every time of need, if you keep 



Other Public Services. 169 

sweet and humble. But the moment you lose 
the Spirit, and become belligerent, your pulpit 
power will wane. 



CHAPTER VIII. 

SUGGESTIONS WITH REGARD TO OTHER PUBLIC 
SERVICES. 

The effect of preaching is more or less in- 
fluenced by its attendant services, for which the 
preacher is chiefly responsible. He may lessen 
or increase his chances of success by the manner 
in which he performs them. The brief con- 
sideration of a few particulars will be sufficient 
to indicate our judgment in the matters in- 
volved, and may be useful to inexperienced 
readers. To go a step back, we will offer a 
remark or two : 

1. On the preacher's personal appearance and 
public manners. Custom requires that the 
costume of ministers should be neat, and a 
little different from that of men engaged in 
secular pursuits. A preacher, therefore, who 
enters the pulpit dressed like a clown or a 



170 Hints to Ministers. 

dandy, creates a prejudice against himself at 
the outset. To say that the public taste is 
tvrong, does not relieve the case, for it is not 
sin, and for him to make an issue with his 
people on so trifling grounds, and at so great a 
hazard, is not commendable in a man intrusted 
with eternal interests. Where one is at liberty 
to choose for himself, his dress is a fair index to 
his rank and character. Some err in adopting 
a rude and untidy habit, but more by following 
the fashions of the world. The better way is, 
to dress in a comfortable, clerical style, the least 
calculated to attract attention, and thus avoid 
giving offence to any one. While we admire 
independence, where truth and righteousness 
are at stake, we think it folly, if not sin, in 
cases like this, where no moral principle is in- 
volved. It will be likely to injure the influence 
of the offender with some of his people. Not 
a few have ruined themselves by this useless 
impropriety. Should my readers be tempted to 
imitate their foolish example, I advise them to 
read the fourteenth chapter of Komans, and 
follow its inspired commands. 

2. The manner of entering the church and 
pulpit may seem of little importance, yet it is 



Other Public Services. 171 

entitled to careful attention. It is desirable 
that the first appearance of a minister should 
make a favorable impression, but if he comes 
strolling into the church, glancing about, some 
observing people will infer that he is not duly 
impressed with the solemnity of the place. 
This, however, is not half so bad as for him to 
go whisking up the aisle like a frivolous dancing 
girl rushing upon the stage, a disgusting prac- 
tice of modern origin, suggesting the want of 
grace, if not of brains. You should be as 
unaffected and modest here, as in preaching. 

It is little less objectionable to sit down on 
entering the pulpit, and gaze about with appar- 
ent self-confidence, that feels no need of help. 
The most becoming way is to kneel at the foot 
of the steps, or after entering the pulpit, and 
spend a minute or two in silent prayer. Your 
influence on the congregation will depend very 
much upon the judgment they shall form of 
your sincerity and relations to God. With re- 
gard to the services, we may venture to say, 

1. That in announcing your hymns and 
lessons, you should be deliberate and distinct, 
glancing at the people to see if you are heard 
Read thoughtfully, and with emphasis, giving 



172 Hints to Ministers. 

an occasional word of explanation or applica- 
tion, as may be deemed useful. This will show 
that you regard these services an important 
part of public worship. Besides, it gives you 
an opportunity to interject useful thoughts that 
are not embraced in your sermon, and interest 
the people in the word of God. To do this 
properly, you need to select your hymns and 
lessons before going to the church. 

Preachers do well, also, to join in the sing- 
ing. It is an example that others will be like- 
ly to imitate, and it will save you from the 
objectionable practice of fumbling over books 
during this part of the service. And it is use- 
ful occasionally to ask the singers to repeat 
some particular verse, the sentiment of which 
you wish to have deeply impressed on the con- 
gregation. By these means you will give the 
opening and closing services their proper sig- 
nificance, which is often overlooked in the 
hurried and careless manner of their perform- 
ance. 

2. Prayer is, perhaps, the most neglected of 
all parts of pulpit duty. A few write and 
memorize their prayers, as they do their ser- 
mons. This shows care, but it is unfavorable 



Other Public Services. 173 

to devotion. Others extemporize them with- 
out previous thought. Hence, some excellent 
preachers appear to great disadvantage in this 
part of their work. 

The better way, in our opinion, is to think 
of the matter in advance, inquiring what the 
people need, and varying our prayers from 
Sabbath to Sabbath, according to their varying 
circumstances. This will give variety and 
adaptation, and keep us out of many errors. 
For instance : 

1. We shall pray to God and not to the con- 
gregation. Perfunctory prayers, though inter- 
spersed with " Lord," and " heavenly 
Father" are usually addressed to the people. 
But where the heart is oppressed with the suf- 
ferings of families and individuals, and the 
spiritual necessities of others, it is apt to rise 
to heaven in earnest pleadings for relief. 

2. We shall not pray controversially. Some 
men have an unfortunate habit of discussing 
doctrinal questions in prayer, which indicates 
more dogmatic zeal than piety. 

3. We shall not pray censoriously. We 
have known ministers to implicate opponents 
in prayer, as they hardly dared to do in debate. 



174 Hints to Ministers. 

It is a cowardly indiscretion, that ought to be 
avoided. 

4. We shall not indulge in excessive com- 
pliments. Pastors sometimes flatter their peo- 
ple more in prayer that in private intercourse. 
Praying for this very intelligent minister, or 
liberal layman, is not in good taste in a public 
assembly. 

5. Having our hearts deeply interested in the 
attainment of some specific blessing, we shall 
avoid dry, rambling discourses, which are more 
of the nature of a lecture than a prayer. The 
following specimen ought to be sufficient to 
disgust all true ministers with a style, which 
we fear some are trying to imitate. It was 
delivered to a Boston audience : 

a We know that these outward things are 
but a sparkle of Thy power, a whisper of Thy 
wisdom, a faint breath of Thy loving kindness. 
Father, we thank Thee for the world about us, 
above, and beneath. We bless Thee for the aus- 
tere loveliness of the winter heavens, for those 
fixed or wandering fires which lend their splen- 
dor to the night, for the fringe of beauty, 
wherewith Thou borderest the morning and the 
evening sky, and for this daily sun, sending 



Other Public Services. 175 

his roseate flush of light across the white and 
wintry world. . . . We thank Thee for the 
moon which scarfs with loveliness the retreating 
shoulders of the night, and for all the wondrous 
majesty of stars, wherewith Thou hast spangled 
the raiment of darkness, giving beauty to the 
world when the sun withdraws his light." 

Instead of praying for everybody and every- 
thing desirable in stereotyped phrase, it is better 
co seize upon a few vital points of present press- 
ing necessity, and urge them with power. This 
kind of prayer is in striking harmony with the 
preaching which we recommend. It is spiritual, 
personal, expectant, thrilling. No one can hear 
it without feeling that the divine and human 
are in contact. It is not intended, however, to 
exclude other subjects of prayer, though the 
present help of the Spirit should always be 
made prominent before preaching. 

The importance of this subject fully justifies 
the insertion of the following from an old 
divine, whose prayers attracted special atten- 
tion : 

"My custom for many years/' he says, "has 
been to ponder on a Sabbath morning such facts 
as have come to my knowledge during the 



176 Hints to Ministers. 

course of the week, e. g., Are any sick ? Is 
any member suffering from sorrow, relative or 
personal ? Has any death occurred ? What 
is there in the Sabbath school demanding 
special notice ? Are there any inquiring the 
way of salvation ? By asking these questions" 
(he said to a young preacher), "you will be in 
a position, to meet the wants of the people in 
an acceptable manner. Be assured that if you 
wish the congregation to follow the line of 
petition, you must touch every heart, and as 
far as practicable, allude to every case. ... It 
is lamentable to observe how much of our 
petitionary agency is mere vapid formality, per- 
formed in so perfunctory a manner that the 
congregation feels quite relieved when the 
prayer is concluded. It has frequently hap- 
pened that men have been brought to God in 
the act of public prayer, their case has been so 
strikingly marked out, and mercy so fervently 
implored, that they have been brought to con- 
sideration and penitence. It must of necessity 
arouse attention, when a professed worshipper 
can say, ' that is my case? while the minister 
is leading the devotion. . . . Observe, we must 
have prayer, not talk; the difference is essential. 



Other Public Services. 177 

True prayer is the language of the heart ; it is 
simple, earnest, scriptural. To succeed in pub- 
lic petition, I know of nothing so useful as the 
previous reading of the devotional portions of 
the Bible. There is no liturgy equal to many 
parts of David's psalms ; there you have the 
man's heart poured out in the fulness of sim- 
plicity. . . . Never try to be eloquent, flowery, 
or fine in prayer ; be lowly, reverent, and sim- 
ple. Avoid all eccentric expressions, all trite, 
smart sayings. When man communes with 
God, he should be abased, for only as man sees 
himself as nothing, and God as everything, will 
he learn to worship with reverence and godly 
fear." 

Let the voice be modulated according to cir- 
cumstances, always loud enough to be distinctly 
heard, and never so loud as to be offensive to 
good taste. Many preachers pray in about the 
same tone, whether in a large church or a small 
private room. Do not pray so long as to be 
tedious, or so short as to give the impression 
that you regard this service of little importance. 
Mr. Wesley enjoined upon his preachers not to 
pray more than eight or ten minutes. Some 
men would restrict you to a few words, perhaps 



178 Hints to Ministers. 

to the form known as the Lord's prayer, and 
object to anything like a plea, showing why we 
ask for this or that, or why it should be 
granted, but Scripture examples, especially the 
prayer of Jesus in the 17th chapter of John, 
authorizes the largest liberty. Not, that our 
heavenly Father needs to be informed, but to 
impress our own hearts with the facts which jus- 
tify our asking, and the expectation that we shall 
receive. To present these facts, and the prom- 
ises which authorize our prayer, is eminently 
proper. Though they may not affect the divine 
disposition toward us, they nourish our desire 
and faith, and thus bring us into a better con- 
dition to receive the needed blessing. 

The following remarks of Henry Ward 
Beecher on this subject, are worthy of careful 
consideration : 

" I think I may say that no part of ministerial 
preparation is more noble than that of singing 
and praying. We are indoctrinated very thor- 
oughly. We are taught in the history of the 
Church and its order and discipline, but how 
much instruction do we get on the subject of 
prayer ? I think the most sacred part of our 
ministry is praying. I can bear this witness 



Other Public Services. 179 

that in the study, in the most absorbing 
moments on the street, in thoss chance inspira- 
tions which everybody is subject to, when I am 
lifted up highest, there is nothing that is to me 
so touching, so inspiring, as when I stand i£ 
ordinary good health before my great congrega^ 
tion to pray for them. At times, when I have 
risen to pray and have glanced at them, I could 
not keep back the tears as I realized that there 
were so many hidden sorrows, temptations, and 
such histories. Indeed, I hardly feel as if I 
had anything to ask for myself ; at no time do 
I get so far into heaven as in these moments. I 
can see my mother there. I forget the body 
and live in the spirit, and it seems to me as 
though it was permitted me to lay my hand on 
the very Tree of Life and shake down from it 
both leaves and fruit for the healing of my 
people. And it is better than a sermon. 
People have asked me if I ever write my 
prayers. I could not do it. Prayers must be 
voluntary, spontaneous, effluent as the atmos- 
phere itself. If you cannot pray, do not be 
discouraged. All streams run small at first, 
grow better, deeper. Take more care of the 
inward man and then people will begin to say 



180 Hints to Ministers. 

of your prayers that they are more nourishing 
than they used to. be. Then if men trouble and 
vex you, instead of getting mad you will pray. 
When troubles come, instead of saying that 
you have too much trouble, pray. If, when 
you are spoken about, if you find that tale- 
bearers in the community are about you, and 
you are annoyed and vexed, and there is scandal 
running around ; pray, pray. That is the best 
way to head off little troubles, and when I hear 
a parish saying, 'Our minister cannot preach 
as well as some, but it is balm to hear him 
pray,' I congratulate them. They are not far 
from the gate of heaven." (New Haven Lecture.) 
While speaking of pulpit service, I venture 
to refer to one or two practices which ought not 
to be overlooked, though not exactly in place at 
this point, to-wit : handling the Bible with 
violence and rudeness. Some pound it and 
throw it about as though it were anything but 
the word of God. The effect of this upon the 
people may be inferred from the remark of a 
man on hearing a new minister, namely, " I 
know he is a Christian by the manner in which 
he handles the Bible." Closing it, too, imme^ 
diately after reading the text, is another mie 



Other Public Services. 18 L 

take. It carries the idea that the text is all 
you want of it, and having secured that, you 
dismiss it from the service. It is better to keep 
it open until near the close of the sermon, even 
if you do not wish to refer to it. 

OF GIVING NOTICES. 

The manner of giving the notices may seem 
unworthy of a moment's thought, but it has 
its influence. They are sometimes given so 
frivolously, that they detract from the good im- 
pressions made by the sermon, by showing that 
the preacher, after all, is not really so serious as 
he appeared in his closing appeals. Besides, 
the emphasis given to fairs, festivals and other 
social gatherings, while religious meetings are 
barely mentioned, gives the impression to out- 
siders that the former are of chief interest. 
All notices had better be disposed of before the 
sermon, in a gravity of manner becoming the 
place and the hour, and in much less time than 
is devoted to them. We have been tortured 
twice of late by unpardonable prolixity at this 
point, occupying ten or fifteen minutes each 
time after the usual hour of closing. " Now, 
my brethren," said the first speaker, " let me 



182 Hints to Ministers. 

have your attention to another notice for one 
moment/' and in some such way he prefaced 
each item in the long list. The briefest 
announcement was enough for all, except one, 
which was of vital importance to the congrega- 
tion. 

OF LEAVING THE CHURCH. 

Some preachers pronounce the benediction, 
and retire into a private room near the pulpit, 
while others leave with the congregation. The 
objection to the first method is, that there are 
generally Christians present who desire a per- 
sonal word w r ith their pastor. It may be the 
only opportunity they will have to see him in a 
month. This manner of dodging them, is 
liable to be construed into a want of concern 
for their welfare, and they will go home disap- 
pointed and grieved. We insist, therefore, that 
he should give them a chance to shake his 
hand, and be reassured of his pastoral regard. 

Besides, it often happens that there are un- 
converted persons lingering about the house, 
whom he may never see again, to whom a kind 
word might be particularly useful. We re- 
member several such occasions in early life, 
when we absolutely sought this attention from 



Other Public Services. 183 

the preachers, but in vain ; and left, feeling 
that our spiritual welfare did not weigh heavily 
upon their hearts. It was by this means, too, 
that we secured our first religious advice. It 
came, however, not from a preacher, but from a 
pious woman. I was waiting after the meeting 
to be spoken to by somebody, and she was 
looking for some one to serve in this manner, 
and thus we met, much to my advantage. 
Where the minister and the church are in a 
proper spirit, fifteen minutes after the service 
devoted to religious conversation are invalu- 
able. 

I have elsewhere hinted at levity in leaving 
the house of God, in view of its prevalence in 
some places. Nothing can be more unreason- 
able or hurtful. It is a sturnblingblock to 
sinners, that is not properly estimated. It, 
destroys communion with God, and practically 
stamps the profession of solicitude for the un- 
converted with falsehood. Trifling at a funeral 
in the presence of the dead, is not more unbe- 
coming or absurd. It reminds one of the 
worshippers of Aaron's golden calf, who offered 
burnt offerings and peace offerings, " and rose 
up to play." (Exod. xxxii. 6.) 



184 Hints to Ministers. 



of BAPTISM. 



Some of you will be required to administer 
the sacrament of baptism, which furnishes an 
excellent opportunity for making good impres- 
sions ; but is often solemnized in the most 
stupid manner. The baptism of a child, for 
instance, presents a fit occasion for advice with 
regard to training children for God. Also, for 
exhortation to unconverted people who were 
baptized in their infancy, to say nothing of 
other classes more or less concerned in the 
transaction. The baptism of adults is sugges- 
tive of other parties, and arguments in favor 
of a religious life. It should be made a joyous 
occasion to the candidates, who thereby renounce 
the world, the flesh, and the devil, and of incite- 
ment to others to repent and be born again. 

Methodists wisely practice three modes, 
namely, sprinkling, pouring, and immersion, as 
candidates may prefer, believing that the valid- 
ity of the ordinance does not depend on the 
amount of water used, but on the religious ap- 
plication of it, in the name of the " Father, 
Son, and Holy Ghost." In this sentiment we 
are in harmony with the great body of Christian 



Other Public Services. 185 

Church, excepting Baptists, who baptize by 
immersion only, and make many converts to 
their views by baptismal gatherings, speeches, 
songs, and religious hand-shakings. Their 
baptisms are great occasions, and command 
crowds of people, where their other services 
often pass without exciting much attention ; 
while Pedobaptists make little account of the 
ordinance, either spiritually or doctrinally. 
They administer it in the most quiet and hur- 
ried manner, without properly emphasizing its 
significance, and spend more time in proving 
the validity of sprinkling, than we think ad- 
visable, though toe desire no other mode. Being 
a means of grace, it should be administered in 
expectation of an immediate blessing on the 
candidates and people. 

The writer's practice, as pastor, has been to 
immerse all who prefer it, without making the 
least effort to persuade them to accept a more 
convenient form. At one time, being obstructed 
by ice in the harbor, he induced his officials to 
construct a baptistry, and immersed forty per- 
sons in it the first time it was used. This 
saved him much debate, and the converts the 
pain of leaving the church which brought them 



18fr Hints to Ministers. 

to Christ, and going to the Baptists, for whom 
they had no sympathy, except in the matter of 
baptism, to be worried with Calvinism, and 
close communion through life. 

Now, as we believe in the validity of immer- 
sion, it is reasonable that we should cheerfully 
baptize by this method, whenever it becomes 
necessary to the " answer of a good conscience" 
in the candidates. And as such occasions fur- 
nish an admirable opportunity for justifying 
our denominational sentiments and practice on 
the subject, we should improve it to secure the 
fruit of our labors. This is as much for their 
good as our own ; and had this policy been 
heartily maintained by all our preachers, it 
would probably have saved to our church, tens 
of thousands of converts, who left us, purely for 
the sake of being immersed. 



OF THE LORD'S SUPPER. 



The benefits of this ordinance depend very 
much on the manner of its administration. 
Though commemorative of the death of Christ, 
it is not & funeral service, to be administered in 
sorrow and sadness, <( Draw near with faith, 



Other Public Services. 187 

and take this holy sacrament to your comfort?' 
says our Kitual. It is a thanksgiving. We 
are to feed on Christ, in our hearts by faith 
with "thanksgiving" and drink in remem- 
brance of His blood, which was shed for us, 
" and be thankful? while we join with " angels 
and archangels, and with all the company of 
heaven," to laud and magnify the glorious 
name of God, " saying holy, holy, holy Lord 
God of hosts, heaven and earth are full of Thy 
glory." And all this is to be done with true 
repentance for our sins, with " love and charity" 
to our neighbors, and a new life, manifested by 
" following the commandments of God." 

This service, therefore, brings to view, not 
only the death of Christ, but all its present and 
eternal benefits, and furnishes a fit occasion for 
the most profitable meditation, instruction and 
encouragement. It opens the whole field of 
human redemption, duty and destiny, and 
ought to produce a powerful impression on 
every heart. In some churches it is the great 
occasion of the month, and occupies a whole 
afternoon or evening, and closes with an effort 
for new acquisitions to the church. But to give 
it this character, some previous mental and 



188 Hints to Ministers. 

spiritual preparation is necessary, as in preach- 
ing and other public services. 

As often administered, however, it amounts 
to nothing more than a sort of dry funereal cer- 
emony, observed more as a matter of duty than 
pleasure. And to show how little importance 
is attached to it, it is appended to another ser- 
vice, and hurried through, to give place to some- 
thing else. If the benefit to be derived were in 
the consecrated bread and wine, as claimed by 
Komanists, that might do ; but with us, these 
elements are only reminders of the atonement, 
which we are to apprehend by faith, placing 
ourselves in the necessary attitude to render it 
available to our salvation. The service should 
be conducted with solemnity and delicacy, but 
with intense earnestness, clearly showing the 
presence of the Holy Spirit. 

OF RECEIVING MEMBERS. 

The reception of members into the church is 
an event of vast moment, and should be con- 
summated publicly, and with becoming cere- 
mony. To say that " brother A. B., from 

church, has joined us by letter," or to read his 
letter, is not enough. It is too cold and infor- 



Other Public Services. 189 

mal to be impressive. So is it to say, " C. D. 
has stood out her probation,' 7 and give her the 
right hand of fellowship while reading the 
ritual. In any civil society, candidates would 
hardly feel themselves welcome, if received in 
so unceremonious a manner. It is not right. 
If the salvation of souls or joining the church, 
is one-tenth part as important as we represent 
it, the public renunciation of the world and affili- 
ation with the people of God is entitled to a 
stronger manifestation of interest than this. 
Besides, the opportunity of impressing the 
candidates with their duties and privileges, is 
too precious to be allowed to pass with so slight 
attention. It indicates little of the " joy in the 
presence of the angels of God over one sinner 
that repenteth," or of the spirit of the hymn, 
now so popular, called, " The ninety and 
nine." 

I do not complain of our formula for receiving 
members, but I must say that it is not warm 
enough, nor deep enough, nor broad enough to 
meet my notions of the spirit and manner of 
the work. Pastors should stretch out beyond 
it, and give utterance to more burning words of 
love and encouragement, suggested by the oc- 



190 Hints to Ministers. 

casion, and their own joy in God. We once 
gave the right hand of fellowship to one hun- 
dred and thirty-three candidates in a crowded 
assembly, long before our Discipline made any 
provision for it, simply from our conviction of 
its appropriateness, and adaptation to make a 
deep religious impression. They had all been 
received publicly on trial six months before, 
and instructed as to their duties and privileges. 
Were we now to repeat the interesting service, 
we should invite all our officials, trustees, 
stewards, leaders, local preachers, exhorters and 
others, who might desire to do so, to follow us, 
and welcome the new comers, whether from 
probation or from other churches, with the 
same cordial shake of the hand. We suggested 
this measure recently on the reception of a 
smaller number, when not only the officials, but 
many private members, male and female, carried 
it into effect with admirable results. With 
such a greeting, the most timid and jealous 
stranger can hardly fail to feel at home with his 
new associates. It helps the officials and church 
also, by awakening in them stronger fraternal 
impulses, and shaking off the icy formality, 
too common even among Methodists. 



Other Public Services. 191 

There is another suggestion in this connec- 
tion worthy of consideration. Our ritual, which 
we follow more or less closely, in receiving 
members, as well as in the baptismal and mar- 
riage services, provides for asking candidates 
several questions. It also furnishes the answers 
which they are desired to give, and which they 
ought to give, if at all, without being prompted. 
For instance, 

"Have you saving faith in the Lord Jesus 
Christ?" 

Answer. " I trust I have." 

To reply in these exact words, they should 
commit them to memory in advance, or have 
the book before them. Instead of this, some 
pastors read the question, and then say, " the 
answer is," etc., when the candidate repeats it 
from their lips. To our apprehension, this is 
extremely childish and awkward, and should 
never be done. If it be too much trouble to 
use the ritual as was intended, let the candidate 
give a nod of assent, or answer yes or no, with 
such qualifications as he may prefer. Others 
may not look at the matter in this light, but we 
confess to having felt profound mortification in 



192 Hints to Ministers. 

witnessing this puerile innovation upon our 
system. 

OF SABBATH SCHOOL SERVICES. 

It is hardly necessary to descant upon minis- 
terial activity in this connection. The Sabbath 
school of Robert Raikes was simply educational, 
and taught reading, writing, etc., by hired teach- 
ers. That of John Wesley, taught religion as 
well, by pastors and gratuitous teachers. This, 
with his successors, is still the ostensible object 
of such schools, though we fear it is often lost 
sight of, in the interest of geography^ biblical 
literature, singing, amusement, etc. If we will 
save the children, we must hold them to the 
subject. Everything should converge to this 
point, and be made as effective for immediate 
results as possible. Pastors should prepare 
themselves for this work as well as for preach- 
ing, and seek to move all hearts towards Grod. 

We have referred to this point, because we 
fear some schools are operating against their 
proper objects. Children, if not teachers, are 
being trained in a way to alienate them from 
the Church. The Church is treated as a minor, 
and not unfrequently as a hostile concern, and 



Other Public Services. 193 

is more in danger from this quarter than from 
any other. We allude to schools which pay 
little regard to the regular preaching services. 
Noticing lately the almost entire absence of 
children in a certain church, we asked, " Where 
are your children P" u 0," replied an official, 
a they go to the Sabbath school." In two 
other places, we learned that it was the practice 
of the teachers, many of them, to spend the 
hour for preaching in a side room, under pre- 
tence of consultation. 

This policy will sooner or later ruin any 
church. Preachers should require children and 
teachers of their congregations to attend upon 
the ministry of the word, though they may be 
obliged to leave the school altogether. To 
make this pleasant for them, they should 
endeavor to preach in a manner to interest and 

profit them. 
13 



194 Hints to Ministers. 

CHAPTER IX. 

HOW TO CONDUCT PRAYER MEETINGS,, 

While we find much valuable advice in our 
books relating to ministerial qualifications, 
preaching and pastoral duties, there seems to 
be a dearth of instruction as to the conduct of 
social meetings. This is, perhaps, a sufficient 
reason for the consideration of the subject at 
the present time. If another is necessary, it 
may be found in the fact that many pastors are 
strangely inefficient in this department of pub- 
lic duty. With good intentions, but erroneous 
judgment, they take a course directly calcu- 
lated to defeat their object, and find it difficult 
to create proper interest in these useful means 
of church growth. In seeking to aid brethren 
in this difficult work, I invite attention, 

I. TO SOME ERRORS TO BE AVOIDED. 

One is frequently committed in not opening 
the service at the appointed time. Pastors can 
very easily establish their people in the miser- 
able habit of tardiness by this means. On the 



How fo Conduct Prayer Meetings. 195 

other hand, when it comes to be known that 
they go by the clock, many will make it a point 
to be prompt. Not all, for some were born out 
of due time, perhaps, and are constitutionally 
behind in nearly everything. 

2. This error leads to irregularity in the 
dosing, which operates to keep some people 
away, who, for reasons known to themselves, 
desire to be at home soon after nine o'clock. 
If they knew that the meeting would close at 
the time proposed, they would be present. 

3. Many preachers occupy too much time. 
One brother of our acquaintance, and he is not 
an exceptional case, begins by reading a long 
hymn. Then he prays long, and reads another 
hymn, and a Scripture lesson or two, accom- 
panied by remarks, using up most of the time, 
when he sits down, exhorting all the people to 
speak or pray, but to be " very short." Of course 
they have little to say, so, he talks again, and 
chides them for not being more active, and the 
absent members for not coming to the prayer 
meetings. 

Others omit the lessons, but occupy nearly 
as much time in remarks, speaking often more 
than twice in the course of the evening. , 



196 Hints to Ministers. 

We witnessed an extreme case of this sort 
sometime since, which we cannot easily forget. 
A zealous preacher led a prayer meeting, so 
called, and occupied nearly all the time himself, 
though there were many present who desired to 
participate. But what made his conduct 
especially provoking was, that he constantly 
exhorted the brethren to " take a part," with- 
out giving them the least opportunity. Though 
an interesting preacher, he killed the meeting 
and did not know it. 

4. Some who are not chargeable with this error, 
manage too much. Opening in the usual way, 
they call upon one brother to pray, and then 
upon another, and so on, selecting their assist- 
ants to the end, by which means they tacitly 
invite others to keep still, though they profess 
to desire a " free meeting." 

Few are so blind as not to see that this 
policy is proscriptive. Electing certain ones to 
perform the service, reprobates the rest, and no 
modest man, unless moved by the Holy Spirit, 
or some other influence less reliable, would 
venture to participate uninvited. We disap- 
prove, therefore, of calling out individuals in 
this way, except in the case of visitors, who 



How to Conduct Prayer Meetings. 197 

would not feel free to speak on a general in- 
vitation. 

5. Another class of preachers make their 
meetings free ar,d less formal, but limit the 
exercises to singing and prayer. They pray and 
sing, sing and pray, without having, or at least 
indicating, any particular object. To some 
minds, and under some circumstances, such ser- 
vices may be interesting and profitable. But 
more thoughtful Christians dislike so much 
praying to no definite point. It looks to them 
like " vain repetition," or expecting to " be 
heard for much speaking." They love to pray 
when they feel or see a need that comes within 
the range of the promises, but do not like 
praying merely for the sake of praying. Meet- 
ings uniformly conducted in this way will 
necessarily become monotonous, even to those 
who sometimes like them. Besides, they fail 
to meet all existing wants. Those, who at 
times, care to speak only to God, at other times 
desire to speak to men, to their brethren and 
co-laborers in the church, or to unbelievers, 
and it is proper that they should have an op- 
portunity. 

6. Some go to the other extreme, and convert 



198 Hints to Ministers. 

their prayer meetings into religious debating 
clubs, announcing the subject in advance, which 
certainly cannot be approved by the more 
spiritual portion of their people as a practice. 
The newspapers show cases where they have 
been made occasions for discussing and settling 
church difficulties, which is too gross a diver- 
sion to be generally endorsed. Nor does it seem 
to be expedient to conduct them in the interest 
of a particular object, such as temperance, 
missions, holiness, etc., except when they are 
called specifically for that purpose. The general 
prayer meeting is common ground, and should 
t)e as little restricted as may be consistent with 
the public good. 

7. Sameness is another defect to be avoided. 
Too many pastors drop into certain ruts, and 
tall under the delusion that any diversion is a 
disorder. The result is, they follow about the 
same course from week to week, and from 
month to month, doling out their old familiar 
prayers, until forsaken, except by a few who 
attend from principle. This is a great mistake. 
Preachers ought to take as much pains to make 
their prayer meetings fresh and interesting, as 
they do their pulpit services. And, when they 



How to Conduct Prayer Meetings. 199 

have a fair amount of ability around them, they 
may succeed. It only requires a little inven- 
tion among Methodists, who hold to the largest 
reasonable liberty, to effect it. We have sel- 
dom seen a church of any considerable number 
of members, where there was not buried talent 
enough to make an attractive prayer-meeting, 
if properly developed. And we know several 
which possess only a very moderate degree of 
ability, whose prayer meetings are crowded. 

8. We shall not do justice to this subject 
without referring to what seem to be errors in 
revival prayer meetings. Inquirers are invited 
forward and presented to God for pardoning 
mercy, in so excited and hasty a manner, as to 
preclude a proper understanding of the question. 
Seekers are generally under some misapprehen- 
sion with regard to the conditionality of par- 
don, and need instruction. They are to be 
saved by faith. Some of them think that they 
are not in a right state of mind to be saved, or 
have not been seeking long enough, or that 
there is no mercy for them. The suggestions 
of the devil to one trying to break away from 
him and turn to Christ, are many and diversi- 
fied, either of which may prevent his believing 



200 Hints to Ministers. 

unto salvation. Inquirers need to be examined 
and prepared for intelligent prayer, that they 
may not "ask amiss." 

Faith is desirable, also, on the part of those 
who pray for them, but how can they believe 
for an immediate answer, unless they have 
some definite understanding of the condition of 
those for whom they pray. It is impossible, 
except in cases of special revelation. We have 
said, therefore, and now repeat it, after much 
reflection, that if we had but fifteen minutes 
to devote to inquirers, we would spend ten of 
them in preparing to pray. The success of 
prayer depends very much on our being in a 
proper Scriptural attitude, and spirit. It then 
becomes easy, and we may accomplish more in 
five minutes, than we could in hours, and days 
even, while out of position. 

This fact is illustrated in the case of Elijah, 
in his memorable contest with the prophets of 
Baal. They prayed from morning even until 
noon, saying, " 0, Baal, hear us." But there 
was no voice nor any that answered. Then 
they leaped upon the altar, and cut themselves 
with knives and lancets till the blood gushed 
out upon them, but all without effect. Having 



How to Conduct Prayer Meetings. 201 

made a complete failure, Elijah called all the 
people to come near to him, and deliberately 
prepared his altar, and sacrifice, and drenched 
them with water, that there might be no chance 
for deception. Everything being ready, all 
were anxious for him to pray, but he would 
not until the time of offering the evening sacri- 
fice, prescribed by the law of God. Then he 
prayed " Lord, God, of Abraham, Isaac, and 
of Israel " [that there might be no mistake as 
to the God he invoked], " let it be known this 
day that Thou art God in Israel, and that I am 
Thy servant, and that I have done ail these 
things at Thy word. Hear me, Lord, hear 
me, that this people may know that Thou art 
the Lord God, and that Thou hast turned their 
heart back again." This was the whole of it, 
and it was enough. " Then the fire of the 
Lord fell, and consumed the burnt sacrifice, and 
the wood, and the stones, and the dust, and 
licked up the water that was in the trench." 
(1 Kings xviii. 30-38.) 

The reason why so many prayers are un- 
availing is, that the supplicants are out of 
position, or have no just appreciation of what 
they need, and do not comply with the con- 



202 Hints to Ministers. 

ditions. Of course, prayer meetings, under 
these circumstances, can but be dead, and in- 
effective. 

II. HOW PRAYER MEETINGS SHOULD BE CON- 
DUCTED. 

No rules can be given that will apply to all 
cases. Circumstances must be considered. Pas- 
tors who are properly interested in the religious 
welfare of their people, can hardly fail to have 
some idea of the particular good to be achieved 
by each meeting. It will be a matter of 
thought, prayer, and preparation with them, 
so that they will not rush in at random. They 
will have their opening hymns, etc., arranged 
with reference to the result contemplated. 

The general order of procedure, which ap- 
pears to the writer to be most appropriate, in 
ordinary meetings of the kind, is about as fol- 
lows : 

1. To read two or three verses of an appro- 
priate hymn, unless they are perfectly familiar, 
when they may be announced by repeating the 
first line. The growing practice of not reading 
the hymns in public worship, seems to us an 
error, where a preacher knows how to read with 



How to Conduct Prayer Meetings. 203 

effect. Properly enunciated hymns often make 
a deep impression, especially at the close of a 
good sermon. Both hymn and tune should be 
familiar, so as to enlist all present in the sing- 
ing. Much depends on a spirited opening. 

2. After singing, let a short prayer or two be 
offered by the pastor, or by some one else, who 
shall volunteer at his general call. This will 
expose you to long, dull and inappropriate 
prayers, for a time, but if the leader shall set a 
good example, and particularly if he shall have 
a little private talk with his principal workers 
on the subject, they will soon come to under- 
stand his policy, and fall into line. It is not 
well for the pastor to make the opening prayer 
in every case, or generally. Few men have 
variety and copiousness enough to avoid same- 
ness in thought and expression. Prayers of 
marked defects, coming from different parties, 
will be more acceptable to the masses. 

3. As to the Scriptures, they may be read 
before or after the prayer, or not at all, as shall 
be deemed advisable. We do not believe in 
reading them at random in prayer meetings, 
merely because they are the word of God. They 
were all given originally for a purpose, and are 



204 Hints to Ministers. 

to be used for a like purpose. If the preacher 
will take time to select passages pertinent to 
the objects of the meeting, nothing could be 
more appropriate. And this is what he should 
do to suggest the line of thought which he de- 
sires to be made prominent. " A scribe in- 
structed in the kingdom of heaven, bringeth 
forth out of his treasure things new and old/' 
to meet the demands of the occasion. (Mat. xiii. 
52.) It is proper, too, for him to make a few 
remarks on what he reads, showing its applica- 
tion to the subject which he hopes to impress 
upon the people. But anything like preaching 
or a lecture on biblical literature, is out of 
place. The time should be given chiefly to 
others, and they should understand that the 
responsibility of the meeting rests largely on 
them. 

4. The voluntary singing of another verse or 
two, without reading, may be properly followed 
by other short prayers, when the meeting should 
be fully opened in few words by the leader, to 
brief addresses, songs and prayers, as the wor- 
shippers may feel inclined. In few words, we 
say, because this is the exact point where 
pastors are apt to become tedious. They often 



How to Conduct Prayer Meetings. 205 

paralyze a meeting in trying to give it new life. 
This is about all you need to do in a well- 
trained church, except to preside and interject 
a word of remark, or a verse to be sung, till 
near the close. Then, 

5. You should press sinners, if any are pre- 
sent, to come to Christ, and indicate their pur- 
pose to do so by rising or coming forward for 
prayers. Or, if the meeting chiefly contem- 
plates the improvement of Christians, you may 
seek to commit them anew to the work of Grod 
by some significant expression, to be followed 
by instruction and prayer, bearing directly on 
the subject in hand. This plan avoids tedious 
singing, reading, prayer, and random talk, and 
brings everything to a practical result ; and can 
hardly fail to be interesting and profitable. 

6. Finally, we suggest, that the meeting be 
closed in time to allow of personal conversation 
with each inquirer, and with others, as before 
indicated. 

To adjust a church to this working order, 
requires considerable effort. Much may be done 
in some places by private communication with 
official members in their associate capacity. 
Where they are inflexibly cold and formal, and 



206 Hints to Ministers. 

will not act, we may go outside and enlist other 
members of less talent and influence, but with 
more heart and zeal. This is often done. 
There are many capable Christians in our 
churches, who seldom speak in public, because 
they have never been encouraged to do so. A 
little private cultivation from the pastor will 
bring them to the point, where they may exert 
a powerful influence. 

In trying to awaken an interest in a commu- 
nity, where prayer meetings had been long 
conducted by a few old members, whose voices 
and opinions were as familiar as the tones of 
the village bell, and hardly so impressive, we 
privately proposed to a lady of excellent char- 
acter to pray publicly. It was a great cross to 
her, but she bore it to the surprise of every- 
body present. She offered a remarkable prayer, 
and many were moved to tears. That was the 
beginning of wonders in the place. Other con- 
genial spirits were soon by her side, and the 
work of God spread and prevailed mightily, 
until hundreds were converted. We have some- 
times privately induced young men and women 
to volunteer and speak, or pray in meetings, 
much to their own advantage and the good of 



How to Conduct Prayer Meetings. 207 

the cause. la several instances we have gone 
further, and persuaded respectable 6inners, who 
knew they ought to be Chris tians, to speak and 
openly avow their convictions, and ask the 
prayers of the people of G-od. Here was a 
surprise, which sent a thrill through the house. 
Prayer meetings worked up in this way will 
generally be interesting. This was our usual 
order in a steady New England village for two 
years, to say nothing of other places. The 
population was changeable and consisted largely 
of females. We preached mornings and after- 
noons on the Sabbath, and held a prayer meet- 
in the evening. The speaking talent of the 
officials was not remarkable. Yet, the prayer 
meetings were crowded to excess, and many 
failed to obtain seats. We seldom occupied ten 
minutes in opening, and had to spring for the 
floor to bring the meeting to a close. The time 
was improved by men, women and children in 
all parts of a large house, chiefly by ladies, who 
had been thoroughly converted to God, and had 
something to say. We trained them to speak 
and pray from the day of their spiritual birth, 
and several of them became mighty in word 
and in deed. We shall never forget their 



208 Hints to Ministers. 

eloquence. The meetings were quiet, without 
cant, orderly and interesting. The result was 
from five to thirty new members per month, 
aggregating over three hundred in the two years. 
The pastor often longed to speak more, but 
took up his cross and gave his beloved people a 
chance to breathe out their full souls in prayer, 
praise and effort for the conversion of others. 

If some preachers, who are not distinguished 
for preaching power, would take more pains to 
organize and energize their prayer meetings, 
they would succeed much better. There should 
be an informal praying band of males and 
females in each church for home work. It 
would be a great relief to preachers, by saving 
them from the wear and tear of dead meetings. 

But I would not restrict prayer meetings to 
this order, however good. Deviations are some- 
times useful to prevent monotony. Being called 
upon lately to lead a prayer meeting embracing 
some three thousand persons, we commenced by 
speaking without singing even, and set about 
to ascertain the wants of the people preparatory 
to prayer. This brought out a large number, 
who desired to be converted, and many more 
who were anxious for a deeper work of grace, 



How to Conduct Prayer Meetings. 209 

two worthy objects entirely covered by the love 
and promises of God. After descanting at 
some length upon the legitimacy of our under- 
taking, and the reasonableness of expecting to 
receive then and there, nearly the whole 
assembly bowed before God, and were led in a 
rational, business kind of prayer, which seemed 
to place more confidence in the promises and 
power of God, than in the intensity of our 
feelings, or the elevation of our voices. The 
result was gratifying, and the repetition of the 
meeting was loudly called for. 

The writer once commenced what proved to 
be a wonderful protracted meeting in a similar 
manner, by persuading three or four unconverted 
persons, all who were present, to come forward 
for prayers. Then we had something to pray 
for, and were in just the right state to ensure a 
successful meeting. If we had less generalizing 
in these meetings, and more practical work, it 
would be better for the cause. 

Other deviations may sometimes be useful, 

but we will not particularize. Good sense and 

a profound desire for solid improvement, will 

suggest them. If preachers will try as hard to 

work up, and maintain interesting prayer meet- 
14 



210 Hints to Ministers. 

ings, as many do to prepare good sermons, they 
will greatly improve their own standing and 
the prosperity of their people. 

This suggests another thought. It is gen- 
erally known that some preachers have recently 
been annoyed by the operations of independent 
itinerant " praying bands" of laymen. That 
these bodies have sometimes been imprudent, is 
not unlikely. Good men are not always wise. 
Going only where they are invited, they should 
be harmless. The demand shows a felt want 
of something of the kind. If preachers would 
train their own people to this same kind of 
work, and give them an opportunity to exercise 
at home, they would not be running off in this 
way, nor would there be any occasion for invok- 
ing aid from abroad, except in cases of positive 
weakness, or in new fields. The proper method 
of meeting the difficulty is, for preachers to 
inaugurate live prayer meetings in their own 
churches, which may be done with less effort 
than is expended on other enterprises of minor 
importance. Back fires of this kind naturally 
prove a sovereign remedy for such novelties. 



Of the Pastoral Office. 211 



CHAPTER X. 

DUTIES AND DIFFICULTIES OF THE PAST0RA1 
OFFICE. 

We have thus far spoken chiefly of preachers 
as such, and of their public ministrations. The 
pastoral office involves other duties, and re- 
quires particular consideration. 

The objects of the pastorate are the same 
as those of the ministry of the word, and 
should be kept steadily in view as in pre- 
paring or preaching a sermon. One who aims 
at the best spiritual results, will be fruitful in 
expedients for their accomplishment. He will 
be prompt to discourage propositions of an ad- 
verse tendency, and thus keep himself and his 
people out of damaging complications. 

Pastoral skill is the main dependence of many 
preachers. Few have power to draw and hold 
a congregration by mere preaching. Most need 
the aid of the pastorate to work up personal 
friendship for themselves and their people, so as 
to secure a fair and interested hearing. Many 



•212 Hints to Ministers. 

go to church more from their affection for the 
preacher, than from interest in his sermons. 
Hence, it often occurs that ordinary preachers 
have crowded houses, while abler ones are 
troubled with empty pews. On the other hand, 
attractive preachers sometimes effect little good 
for the want of pastoral influence. In view of 
these, and corresponding facts, we deem it ap- 
propriate to present the following suggestions : 

I. Every interest of young ministers requires 
that they render themselves socially agreeable, 
so far as possible, without compromising the 
piety and dignity which belong to their office. 
To assume a monkish air, may be proper for 
papal priests, who claim special jurisdiction 
over the people by divine right, but it is both 
unbecoming and impolitic in Protestant minis- 
ters. A light and frivolous aspect is, perhaps, 
still more objectionable. It betrays spiritual 
unfitness. 

Being the servants of all for Christ's sake, 
ministers should cultivate that acquaintance 
with the people generally, which will give them 
the greatest influence for the attainment of 
their ends. This requires much thought and 
self-denial. You will often find it necessary to 



Of the Pastoral Office. 213 

visit families, and greet individuals, in whom 
you have little social interest, purely for their 
good. It will please them, and they will re- 
ciprocate by attending upon your ministry, and 
bringing their families and friends with them. 
Methodism commenced its grand career bv 
plunging into the depths of sin and poverty, 
not in poor dwellings only, but in alms-houses, 
jails, prisons, barracks and hospitals. It found 
many of its brightest jewels in dens of suffering 
and infamy. Even now, ministers who follow 
this Christ-like example, seldom lack for hearers 
or converts. 

We have known pastors, who seemed to think 
it creditable to them, to be " short sighted," 
and " absent minded." Being accosted by peo- 
ple whom they really ought to recognize and 
greet, they would respond, "0 yes, yes, I be- 
lieve I do know you, but, but, I am short- 
sighted, and so forgetful of names — How do 
you do ? Is your family well ?" But this is a 
huge mistake, except in old men, whose sight 
and memory are manifestly impaired. 

Most people think themselves of sufficient 
importance to be remembered, especially by 
their pastor, who has undertaken to look after 



214 Hints to Ministers. 

their spiritual welfare, and they are offended 
when they are not recognized. Young pastors, 
therefore, should seek to mark every individual 
to whom they are introduced, or with whom 
they become acquainted, to say nothing of 
others, so as to be able to recognize and call 
them by name, at their next meeting. They 
may not succeed at first, but it will not be long 
before they will be able to give general satisfac- 
tion in this particular. 

Many wisely carry out this suggestion among 
the children and servants with excellent effect. 
Visiting a family, they enter the name of each 
member in their pocket memorandum, so that 
in a short time they are able to address them in 
a proper manner, or send their regards, to Mary 
or Bridget, or the hired man. Such attentions 
are generally appreciated and rewarded by per- 
sonal friendship. It commands the love of the 
parents also. Nothing pleases them more than 
to have the pastor inquire after Tommy, Josie, 
and the baby, and notice them when present. 

I think it desirable, too, for pastors to know 
something of the history, business and relations 
of their people, of their joys and sorrows, hopes 
and fears. It helps them in their conversation 



Of the Pastoral Office. 215 

and preaching. The public prayers of some 
preachers, tenderly touching the real felt trou- 
bles of their people, operate to their advantage. 

But it is not enough to know all the people 
and their condition ; pastors should cultivate 
a cordial and inspiring method of addressing 
them. It makes all the difference in the world 
how you do it. Brother A. is a good pastor, 
that is, he devotes a great deal of time to the 
work, and really loves his people. He is also 
an able preacher, but he is not popular, for the 
reason that he is sociably disagreeable. He 
shakes hands with his friends as if he were in 
the presence of the dying, — giving them the 
tips of his fingers, and withdrawing them at 
the slightest touch, showing that it is a mere 
ceremony, in which he has no interest. Indeed, 
he does it in a way to make the impression that 
he is " out of sorts," or has something against 
them. 

Then, his conversation is of a kind to indi- 
cate dissatisfaction. He has a wonderful 
faculty of seeing the dark side of every sub- 
ject, and chills more than he cheers, so that his 
presence is rather forbidding. He wants the 
people to come straight to church, and go 



216 Hints to Ministers. 

straight home again after the benediction. Of 
course, his church is sufficiently large to hold 
all who come to hear him. 

There is another pastor in his neighborhood 
who sees and knows nearly everybody, shakes 
hands with each in the most cordial manner 
wherever he meets them, and makes them feel 
that he loves them with all his heart. We 
happened to see him lately on the street, trying 
to reach his house after the Sabbath morning 
service. He was then a block or two from the 
church, shaking hands with old and young, 
some of whom had been detained from meeting 
several weeks. What a time ! How they 
enjoyed it ! Making another start, he. was 
directly surrounded by others, whom he greeted 
with the affection of a father, inquiring after 
grandmother, aunty and the rest. Bidding 
them an affectionate adieu, he struck again for 
home, but was overjoyed by meeting another 
group of old friends and members, with whom 
we left him. 

That man is called the greatest pastor, not 
the ablest preacher, in the city where he lives, 
and has a large church crowded with members. 
He aims to turn everything and everybody to 



Of the Pastoral Office. 217 

account for God and His people, and pleases 
many by his auiiable, earnest manners, for their 
good to edification. 

You may say, perhaps, " I cannot do that ; " 
but you can do something very much like 
it. You can make yourself agreeable. There 
should be no " cannot" in a young preacher's 
creed or thought, where duty calls. 

2. You may promote your objects by pastoral 
visiting. We do not presume to say how often 
you should call on each family. This must be 
determined by yourself, in view of the circum- 
stances. Once a year, or once a quarter may 
be sufficient in some cases, while once a week 
may be necessary in others. We might as well 
assume to determine how often a physician 
should call on his patients. 

It is equally difficult to tell how extensively 
a pastor shall visit families not immediately 
connected with his church or congregation. 
This will depend somewhat on their character 
and proclivities, and not less, on his tact in 
procuring invitations. Where there is a settled 
purpose and fair capacity to win souls to Christ, 
much may be done in this direction. The field is 
susceptible of successful cultivation, and should 



218 Hints to Ministers. 

receive the special attention of preachers, who 
are wanting in hearers or success. 

Nor is it for us to determine what a pastor 
shall do when he calls. Whether he shall con- 
verse with each person present about his 
religious condition, or make a formal prayer in 
every house, must be settled by himself. Some 
have made and followed rules on these points 
without regard to the condition of affairs, much 
to the discredit of their judgment, if not to the 
detriment of their cause. Good, sound com- 
mon sense, with becoming zeal for the salvation 
of the people, are better guides in questions of 
this nature than theories. 

Afflictions, of whatever character, would 
seem to call for the presence and sympathy of 
the pastor. Says Dr. Cuyler to " beginners," 
" Kemember that your people have cradles in 
their houses, and sick beds, and are all of them 
men and women c of like passions ' with your- 
self." As people in poverty naturally imagine 
that they are lightly esteemed, and feel it 
deeply if neglected, pastors should undoubtedly 
give them special attention. Following the 
dictates of religion, and seeking to do the 



Of the Pastoral Office. 219 

greatest amount of good, they need not seriously 
err in this important part of their work. 

The pastoral office gives a preacher peculiar 
advantages in bringing individual souls to 
Christ. Attaching his hearers to himself they 
will receive private instruction and advice from 
him, that would be rejected coming from any 
oth£r source. He can reveal all that is in his 
heart to them, and find out the secret obstruc- 
tions that lie in their way, and remove them, 
and thus lead them to the open confession of 
their sins and faith in the Saviour. Many 
persons of rank, and pride of character, who 
seemed beyond the reach of public preaching, 
have been won by these means. Several of the 
most useful men the writer ever received into 
the church, were brought under his private 
tuition, long before they made any public show 
of repentance. He walked with them, rode 
with them, dined with them, and finally had 
the pleasure of leading them to Christ, as he 
intended to do from the first. 

Pastors are too apt to be unfaithful to this 
class of men. They unwisely modify their 
preaching to accommodate their supposed 
opinions, and work into their confidence, but 



220 Hints to Ministers. 

for want of courage, they fail to use their 
influence to press them to the cross. 

Some make a similar mistake with regard to 
the more intelligent and wealthy members of 
the Churcli y who do little or nothing to pro- 
mote its spirituality. We have no doubt that 
they might, by kind personal conversation, 
bring many of them to the front in spiritual 
effort. Some of our societies, called aristocratic, 
have lately improved very much in this respect, 
under the pious influence of faithful pastors. 

How much time should be devoted to visit- 
ing, can only be determined by the size and 
condition of the society. A great deal may be 
accomplished in a short time, by proper man- 
agement. Good healthy pastors, generally visit 
all their families in a few weeks, after they get 
settled in a new charge. Others seldom if ever 
visit them, and would do no better, probably, if 
they were to remain ten years. They do not love 
to visit, except where they find congenial com- 
pany, good fare, and innocent (?) amusement, 
and they are apt to visit such places too often, 
and remain too long. We do not blame them 
for their preference, but for following it to the 
neglect of the sick, afflicted, and poor, who need 



Of the Pastoral Office, 221 

their sympathy and prayers. They should 
rather follow duty, and go where they are 
needed, to exercise the tender ministries of their 
high calling. 

Young preachers cannot realize how much 
they lose by this self-seeking policy. They 
generally lose their afflicted and neglected 
members, who justly spurn their public minis- 
trations. They lose the confidence of their 
friends, who entertain them, and the com- 
munity, who know well enough that they are 
not true ministers of Christ. And, what is 
still worse, they lose confidence in God, in 
themselves, and go to their pulpits condemned, 
unhappy and unprepared to meet the demands 
of their sacred position. 

Mark it where we will, pastors who kindly 
and faithfully look after the poor and otherwise 
unfortunate, will have hearers. This circum- 
stance alone creates a conviction in the com- 
munity, that they are followers of Christ, what- 
ever their name or creed. The same is true of 
those who reach out after the extremely wicked, 
and offer them religion as their only hope of 
reform and salvation. There is a heroism and 
self-sacrifice in such efforts, that commands the 



222 Hints to Ministers. 

confidence, and even the admiration of reputed 
unbelievers. 

We saw this illustrated many years ago in a 
very wicked place, which had long been kept in 
the back-ground religiously, by a leading busi- 
ness man, who claimed to be an infidel. A 
liberal Methodist in a neighboring town, thought 
that we ought to make an effort to start a 
church in the place, and pledged more than 
half enough to support a preacher, if one 
should be sent. Being presiding elder of the 
district, we selected a beautiful young brother, 
and the bishop appointed hirn. He arrived a 
stranger, without a church, parsonage or peo- 
ple, save a few scattered Methodists, connected 
with distant societies. He opened his mission 
in the second story of an engine house, adjoin- 
ing the village cemetery. The infidel heard of 
the movement, and put in an early appearance, 
intending to suppress it. But the dear good 
preacher stated the situation, his objects, and 
plan of procedure, and asked for sympathy and 
cooperation. It was a new thing, and so mani- 
festly unselfish and kind, that nobody could 
object. Even the infidel approved, and went 
into the town meeting, and moved that they 



Of the Pastoral Office. 223 

should repair and seat the town house for the 
use of the stranger, saying, "If there is any 
religion in the world that will benefit the 
place, I believe that young man has it." The 
house was soon put in fine order, and was 
thronged with interested hearers, among whom, 
the infidel occupied a prominent place, and led 
in the support of the new enterprise. 

It was the humanity of the movement that 
impressed him. That young man went out 
after the poor and friendless, and inspired them 
with hope. If pastors would fret less about 
"the wickedness of the wicked," and lay them- 
selves out in personal effort to bring them to 
Christ, they would have more friends, and 
greater success. Our history is so full of grand 
achievements of this sort, we ought not to 
doubt, where everything seems to be against us. 

Says Dr. Cuyler to young preachers, "Aim 
from the start to be thorough pastors. During 
the week go to those whom you expect to come 
to you on the Sabbath ! In the morning of 
each day study books ; in the afternoon study 
door plates and human nature. Your people 
will give you material for your best practical 
sermons. After an effective Sunday work, go 



224 Hints to Ministers. 

around among your flock, as Napoleon rode over 
the field after a battle, to see where the shot 
struck, and who were among the wounded. . . . 
Always have a good tract or two in your pocket, 
and a kind word on your lip. Be sure of this, 
that every person, high or humble, likes personal 
attentions/' 

3. Pastors may aid their interests by organ- 
izing little societies or bands for different de- 
partments of Christian action. It will relieve 
them when overtaxed, and give others something 
to do, who may be suffering for the want of 
work. Churches flourish best where all the 
members are recognized as co-laborers. If 
nothing is required of them, they will soon get 
the impression that they are considered of little 
account, and become dissatisfied. 

It is remarkable how isolated one can live 
in the midst of friends. Many have left the 
Methodists, strange as it may seem, and gone 
to other denominations to find society. They 
claim that they were not noticed, that no one 
visited them, or seemed to care for their souls. 
Not a few who remain, have something of the 
same feeling. Pastors may do much by example 
and advice to relieve this difficulty, though they 



Of the Pastoral Office. 225 

will sometimes find cases that will tax their 
utmost endeavors. I am not quite sure that 
they will not do well to appoint a committee of 
officials to shake hands with strangers in our 
larger congregations, and make their acquaint- 
ance. A trustee informed me, the other day, 
that he lately felt moved to speak to a gentle- 
man, who occupied a pew near him, and 
ventured to do so. The stranger thanked him 
very heartily for the recognition, saying that 
" he had occupied the pew for two years, and 
had never been thus noticed before." The next 
Sabbath the same trustee approached another 
man a little further back, who was equally 
gratified. He also spoke to his wife, when she 
immediately began to weep, which so alarmed 
the trustee that he apologized for his imperti- 
nence. " 0, no,' 1 she replied, " I am not 
afflicted that you spoke to us, but I am over- 
whelmed with thankfulness ; we have been here 
regularly for a year, and you are the first one 
that has spoken to us at all." 

These circumstances put a new thought into 
the old trustee's mind, and he resolved, that that 
splendid congregation should suffer no more for 

want of official courtesy. 
15 



226 / Hints to Ministers. 

v/There are many in every community who 
belong to no congregation, and seldom attend 
public worship. Some of them were brought up 
religiously, but coming among strangers, have 
never reported themselves. Others live as they 
were trained, without God and without any well 
grounded hope. They would be offended, per- 
haps, if a minister should visit them. But 
were the pastor to organize a band of brethren 
to do so, and seek to bring them to church, or 
hold meetings among them, much good might 
be done. They are as promising candidates for 
religion as thousands of our best members were 
a few years or months ago. These brethren 
might, at the same time, distribute our impress 
sive tracts, and thus reach many they do not see. 
A similar combination of the most pious and 
gifted ladies might be formed to converse with 
and pray for the unconverted, and urge them 
to immediate repentance. We have known this 
measure to be particularly effective. Sinners 
generally have more confidence in ladies than 
in gentlemen, and hear them more readily. 
Besides, ladies have special aptness to persuade, 
and often carry their points where others fail. 
Fortunately for us, our church has provided for 



Of the Pastoral Office. 227 

all this, in the adoption of " The Ladies' and 
Pastors' Union" 

4. Some pastors display peculiar wisdom and 
tact, in seizing upon special occasions for the 
furtherance of their objects. They see God in 
every impressive event, and construe His provi- 
dence into a fresh call to duty. Fire and flood, 
sickness and death are promptly pressed into 
their service, and are made to incite the people 
to holy living. They are not averse to funerals 
or funeral sermons, but turn them to account, 
by extending their acquaintance, and multiply- 
ing their influence for good. 

They adopt a similar course with regard to 
public movements in which they have not the 
fullest confidence. If they cannot endorse them, 
they contrive to neutralize their bad effect, and 
make them the occasion of some fresh expedient 
for good. A minister needs much wisdom in 
such circumstances. He is liable to imbibe a bad 
spirit, and become entangled in party conflicts. 
We would not say that he should never come 
in collision with public sentiment, for duty may 
sometimes require it. But, before doing so, he 
ought to weigh the matter well, and be sure 
that he is right. The writer has run several 



228 Hints to Ministers. 

frightful risks of this kind during his somewhat 
protracted ministry, where he knew his officials 
had not sufficient light to endorse his measures 
in advance, and, therefore, he did not consult 
them. But after the first gun was fired, and 
they saw the issue in its proper character, they 
were ready for action. It is a mistake that 
ministers should be the mere echo of public 
opinion ; they should create it on all moral and 
religious questions, in conformity to the word 
of God. Had Nehemiah followed the popular 
current, or the judgment of his temporizing 
advisers, the walls of Jerusalem had never felt 
his transforming power, or the pure worship of 
God been reestablished. The people will honor 
a man who dares to risk everything for what he 
esteems to be right and duty. Churchmen of 
England mobbed John Wesley for a while, but 
afterwards swung their hats in his praise, and 
gave him a place among their nobles. 

6. The question of union with other sects is 
one of the most difficult that young pastors 
have to meet. Formerly it was not a question. 
The older denominations wanted no union with 
us, nor would they have any. Now, we are 
courted, and flattered, and pressed on all sides 



Of the Pastoral Office. 229 

for union, which often means, that we suspend 
our peculiarities, and accept those of others. 

To indicate to what extent this is being car- 
ried, and how disastrously to our work, we have 
but to refer to current events. In our recent 
evangelistic labors, we have hardly gone a week 
without being interrupted by some pre-arranged 
union meeting, for which we had to stand back, 
or give offence. In one place, where we had 
some sixty cases of inquiry, and many conver- 
sions in nine days, we left, to make room for 
certain Union Evangelists. They came and 
labored several days with little effect. The 
pastor has since informed us that it took him a 
week to get the work back to where it was 
when they commenced. 

The captivity of some brethren to this en- 
tangling cry of union, is indicated by another 
fact. In leading a large Methodist meeting of 
late, we were urged to invite several ordinary 
ministers to preach, simply because they be- 
longed to other denominations. One of them 
was a lay preacher, of a church which regards 
us as clerical usurpers, and would not allow 
our bishops, even, to occupy their pulpits for 
one moment. And this was done, notwith- 



230 Hints to Ministers. 

standing the presence of several of our regular 
ministers, who had not preached at all. We 
failed to see the propriety of sacrificing the 
interests of the meeting in this way. But at 
two similar meetings, not far away, laymen of 
other churches were made prominent, though 
several of our pastors were present, and ready 
for service. It is not necessary to add that they 
did not enjoy the slight. 

We say this, not from enmity to other de- 
nominations, but from a settled conviction that 
they are so widely different from us, that we 
can do more good to work in our own way, and 
on our own ground. The moment we unite 
with them, we are under restraint. Besides, 
in recognizing them as God's people, we endorse 
certain prevalent practices among them, which 
our Discipline forbids, and for which we ex- 
communicate our own members. And, finally, 
where there is any fruit of union efforts, we 
generally share lightly in it, as the facts of the 
last ten years abundantly prove. 

Pastors are liable to be embarrassed, also, by 
other unions , relating to moral questions, which 
bring them into a kind of fellowship with irre- 
ligious people, who have no chui ch interests to 



Of the Pastoral Office. 231 

subserve. These new friends often project 
measures which interfere with our duties, if not 
our principles, and demand that we cooperate. 
Pastors should have it understood at the out- 
set of all such connections, that they will not 
be diverted from their legitimate work, to 
assist in an}' other enterprise, however commen- 
dable, though ready to cooperate, within certain 
limits. 

7. Firm adherence to our distinctive means 
of grace, will save us from many of these out- 
side annoyances, and contribute largely to our 
fundamental objects. These abandoned or ig- 
nored, it becomes a matter of little importance 
whether our people retain their connection with 
us, or go to some other denomination. In this 
event, they and our converts also, will naturally 
consult the church relations of their ancestors 
and kindred, their social and business interests, 
which, in view of our denominational minority, 
itinerancy, political and financial status, etc., 
will take them away from us, though converted 
at our altars. If we are going to be a people, 
and bring the world to the saving knowledge of 
God, we must stand by the principles and 
measures which have made us all that we are. 



232 Hints to Ministers. 

Here we are st?*o?ig, and can cope with the 
universe, but the moment we exchange them 
for more popular ones, our power, if not our 
occupation, is gone. There will be no room 
for us, and if we attempt to live, it will be 
under great disadvantages. We always make 
a sad failure in trying to imitate our neigh- 
bors in spiritual work. But where we main- 
tain our own peculiar spirit and measures, and 
leave others to do as they please, we generally 
succeed ; sinners are converted and cleave to us 
with unutterable affection, though cast off by 
their friends. Besides, when it is seen that we 
have the right spirit, and show that we are 
really doing the work of God, earnest Chris- 
tians of all churches will gravitate toward us, 
and contribute to our cause. 

OF CHURCH DISCIPLINE. 

This is another department of duty especially 
devolving upon pastors. Its objects are, to 
protect the Church against the bad influence of 
defective members, and worthy members against 
damaging suspicions and reports. He is the 
best disciplinarian, who harmonizes most differ- 
ences, binds up the most broken hearts, soothes 



Of the Pastoral Office. 233 

the most sorrow, inspires the discouraged with 
hope, and holds the most believers to the cross 
and the Church. He seldom expels a member, 
never indeed, until all kind reformatory measures 
are exhausted. To save one who is tempted 
and in danger of backsliding, is about equal to 
converting a common sinner. Yet we have been 
amazed to see with how little sorrow of heart 
some pastors cast members away. If any are 
anxious to know what becomes of our converts, 
we commend the practice of many in this par- 
ticular to their consideration. But we have 
some experts in this kind of work, who lose 
few from any list of probationers that may be 
put into their hands. 

But after all, offences will come under the 
best of circumstances, and pastors will be 
obliged to administer discipline. It is, therefore, 
important that they fully understand their own 
system of jurisprudence. Not only that they 
may do justice to the parties involved, but do it 
in a manner to protect themselves against the 
claims of the civil law. In some churches 
offenders have rights, which pastors are bound 
to respect. The latter are required to adminis- 
ter discipline according to their own rules, and 



234 Hints to Ministers. 

the law will protect them in doing it. But if 
they censure or expel a member contrary to 
said rules, they are liable to be arraigned on a 
civil process, and fined. Preachers cannot be 
too careful in this kind of pastoral work. With 
so many helps as they now have to a proper 
understanding of the subject, they ought not to 
make serious mistakes. 

of parliamentary usages. 

We refer to this subject for two reasons. 

1. That ministers are often called upon to 
preside over deliberative bodies, and in doing so 
gain or lose influence, as they show themselves 
competent for the work, or otherwise. It is not 
unusual for them to disgrace themselves in 
trying to preside, for the want of knowing the 
order of business approved by common usage. 
On the other hand, many appear nowhere to so 
good advantage as in the chair, because they are 
masters of the situation. They not only know 
the rules, but can justify them. 

2. Our second reason for calling attention to 
the subject is, that full information is nearly as 
necessary in debate, and the transaction of 
conventional business as in the general direction 



Of the Pastoral Office. 235 

of it. To be successful here ; one needs to 
understand the rights, duties, and privileges of 
all parties, or he will soon be making motions 
and speeches out of order, and be put down. 
We witnessed a painful instance of this kind 
recently, where a young man assumed to do a 
good thing that properly belonged to another, 
of which his competitor took prompt advantage, 
and seated him in dishonor. Had he spent a 
few hours in reading the simplest rules of par- 
liamentary usage, he would have carried his 
point with considerable credit. 

Methodist preachers have so much to do with 
public business of one kind or another, they 
should seek to be thoroughly informed in this 
particular. " Knowledge is power," and often 
controls against fearful odds. " Baker on the 
Discipline," furnishes the more common usages 
in few pages. " Cushing's Manual" is a com- 
plete work, and should be carefully studied by 
preachers, who propose to take a leading part in 
public conventions. 

CAUTION IN RECEIVING MEMBERS. 

It is laudable in pastors to desire to multiply 
their members, but unless they are inflexible in. 



236 Hints to Ministers. 

their purpose, not to receive unsuitable persons, 
it may prove a temptation to them, and lead to 
many evils. There can be no doubt that some 
have welcomed rich men, whom they would 
have rejected had they been poor. This some- 
times helps the finances of the church, but not 
always. Where the new comers are so liberal 
that they pay most of the bills, and leave the 
poorer members to pay little or nothing, they 
are often a damage rather than a permanent 
help. For, when they die, or take offence and 
leave, it comes hard to those who have done so 
little, to supply their lack of service. Covetous 
rich men reach about the same result in another 
way, they afflict the church by their meanness, 
and block the wheels of progress. Both classes 
are elements of spiritual weakness, and contri- 
bute to defeat our legitimate objects by con- 
forming the church to the world. The less of 
such members we have, the better for our 
cause. They will resist the revival of God's 
work, if it shall interfere with their practices, 
or their notions of respectability. 

There is often carelessness, too, with regard 
to cither classes. They are received without due 
regard to their spiritual character and purposes. 



Of the Pastoral Office. 237 

Their views of religion are below the Gospel 
standard. Judged by their spirit and practice, 
they do not " renounce the world, the flesh and 
the devil/' and if received, will lower our reli- 
gious status to the extent of their influence. 
If such people must join some church, they had 
better go where their worldly practices will not 
be objectionable. 

Methodists can do nothing without vital re- 
ligion — the love of God shed abroad in the heart 
by the Holy Spirit. When we lose this, and 
drop down to the level of formalists, we are the 
deadest of all people. Our arrangements were 
made for live men, live themes, and live work. 
The Spirit gone, we still have a fine system, 
but it is like a finished locomotive, without fire 
or steam. 



238 Hints to Ministers. 

CHAPTER XL 

USE TO BE MADE OF THE PRESS. 

This subject might have been considered in 
the last chapter, and dismissed with a few brief 
paragraphs ; but in view of its importance, and 
the almost total absence of instruction with 
regard to it in our homiletical works, we feel 
compelled to give it a broader and more ex- 
tended notice. 

We have elsewhere urged young preachers 
to write, not sermons to be read or recited, but 
as means of literary and mental training. We 
would now in passing, advise them to write for 
the press such scraps of thought, fact, or argu- 
ment, as in their judgment will be useful. If 
they are valuable, some one of our numerous 
publishers will put them in type. A word in 
season, thus sent forth, will interest their friends 
and be sure to benefit somebody. Most of our 
distinguished authors commenced their literary 
career in this way. 

Pastors should also exercise careful super- 



Use to be Made of the Press. 239 

vision of the reading of their people, and " with 
faithful diligence banish and drive away all 
erroneous and strange doctrines contrary to 
God's word." (JDis., p. 320.) "It is made their 
special duty to decide as to what books shall 
be used in our schools." (Dis., p. 250.) 

But who regards this ? If some preachers 
were to examine their Sunday school libraries, 
they would find books which should have no 
place in the house of God. Thus, while they 
sleep, the enemy sows tares among the children. 
Romanists, Mormons, and other heretices, are 
w r iser, and truer to their principles in this 
particular. Let us learn of them. 

Some are equally careless with regard to the 
periodicals which their people read. They set 
the bad example of taking such as are antago- 
nistic to vital religion, and make little effort to 
introduce better ones among their members. 
Thus, again, while they sleep, the enemy sows 
objections to Methodism, and apologizes for 
sin, until the faith of many is shaken, and they 
leave the church, or assume a mere nominal re- 
lation to it. How a minister can pursue this 
course, and escape the conviction that he is faks 
to God and His people, is unaccountablr 



240 Hints to Ministers. 

Common propriety would indicate that we 
should press into our service such periodicals as 
will subserve the avowed objects of our minis- 
try, and exclude others of an opposite tendency 
so far as possible. 

But the main object of this writing is to 
speak of good books, and of the use to be made 
of them. Their power, as instruments of use- 
fulness, can hardly be overestimated. The 
singular part they have played in the history 
of Methodism, should preclude all doubt as to 
their value. 

John Wesley was made a thorough church- 
man and formalist by his education. When 
about to receive deacon's orders, he was 
awakened to see his unfitness for the duties in- 
volved, and led to prayer and study. In the 
course of three or four years he became intensely 
religious, according to the light of his times. 
His own account of the means by which he 
reached this state, is given in the following 
extracts : 

€t In the year 1725, being in the twenty-third 
year of my age, I met with Bishop Taylor's 
'Kules and Exercises of Holy Living and 
Dying.' In reading several parts of this book, 



Use to be Made of the Press. 241 

I was exceedingly affected with that part in 
particular which relates to purity of intention. 
Instantly I resolved to dedicate all my life to 
God ; all my thoughts and words and actions ; 
being thoroughly convinced that there was no 
medium, but that every part of my life must 
either be a sacrifice to God or to myself, that is, 
in effect, to the devil. 

"In the year 1726, I met with Kempis's 
c Christian Pattern ' . . . A year or two after, 
Mr. Law's c Christian Perfection ' and c Serious 
Call ' were put into my hands. These con- 
vinced me more than ever of the absolute 
impossibility of being half a Christian. ... In 
1729, I began not only to read, but to study 
the Bible, as the one, the only standard of 
truth." 

Thus it appears that he was awakened and 
converted by reading books. Many years after- 
wards, when nearly blocked in his operations 
by the errors of his education, he read " Lord 
King's Account of the Primitive Church," and 
was saved from another Romish folly. "In 
spite of my vehement prejudice of education," 
he says, "I was ready to believe that this was 

a fair and impartial draft." So he went on 
16 



242 Hints to Ministers. 

reading himself out of trouble, and into useful- 
ness to the end. Charles Welsey, Mr. White- 
field, arid their compeers, read the same books, 
and were similarly affected. The immortal Dr. 
Coke, a young church priest, was made a 
Methodist by talking with Maxfield, and read- 
ing Fletcher's inimitable " Checks." 

Seeing the power of the press, Mr. Wesley 
commenced early to write new books, and 
abridge and improve old ones, to adapt them to 
his work, and really originated the Tract cause, 
which has since grown to such mammoth pro- 
portions. And he sold books, too, and required 
his preachers to do the same, wherever they 
went. And, before the introduction of so many 
periodicals, they did so, both in Europe and 
America ; and often effected results by this 
means, that could not have been achieved by 
preaching or personal conversation. 

The adaptation of awakening books and tracts 
to produce conviction and repentance, is gener- 
ally conceded, though but par dally appreciated. 
Multitudes have been saved by reading them. 
Serious persons sometimes demur at our meas- 
ures, perhaps at some point of doctrine, or are 
disturbed by the prejudice of education. In all 



Use to be Made of the Press. 243 

these cases ; a book or tract, covering the exact 
point of difficulty, will often bring deliverance 
The same is true of bad habits, such as intem- 
perance, profanity, or Sabbath breaking. And 
fortunately for all concerned, there is hardly a 
difficulty of the kind that has not been ably 
discussed in book form. Nor is there any great 
lack of means for the distribution of such works. 
Methodist preachers are especially required 
to educate converts in the doctrines, polity, 
usages and history of their church, because 
most of them were trained under other systems. 
But we fear this duty is not properly dis- 
charged. Under ordinary administration, con- 
verts are received on trial without much cere- 
mony, and are assigned to classes, after which 
little is heard of them, until they are recom- 
mended for full connection, or reported back- 
slidden. Of course they have the benefit of the 
classes and other means of instruction, by which 
they must acquire some valuable information. 
But considering that they are representatives 
of God and Methodism, they ought to be 
thoroughly trained. It is necessary to their 
stability and usefulness. It would seem to us 
appropriate, therefore, for the pastor, 



244 Hints to Ministers. 

1. To direct their attention to a course of 
religious reading, suited to their circumstances. 
Our net incloses persons of all nations, educa- 
tions and conditions. The majority of those 
who come to us were brought up in prejudice 
against us, and are in danger of being led 
astray. 

The writer was trained under the influence 
of rigid Calvinism, which he could not accept 
as either merciful or just. He soon repudiated 
it, and assumed that the decree of election, if 
such a decree existed, must cover the whole 
race, or God could not be good or just. Soon 
after a change of location brought him near a 
Methodist church, where he heard different 
doctrines, and met another style of Christians, 
under whose instruction, he sought and found, 
what he felt to be the " pearl of great price," and 
was completely satisfied. Being invited to join 
the church, he declined, until he should know 
something more about its principles and polity, 
and see how he would be able to justify his 
action to his old friends. This led the preacher 
to advise him to read certain books, such as the 
" Discipline," "Doctrinal Tracts," "Clarke's 
Commentary," and "Fletcher's Checks," all of 



Use to be Made of the Press. 245 

which, with several smaller works, he devoured 
with unutterable delight and profit. 

Our young people should be made to under- 
stand every part of our system, and the grounds 
and harmony of the whole. They cannot love 
it unless they see its divine authority and ap- 
propriateness, and, of course, cannot defend it 
against the objections of dissenters. They will 
be obliged to say as many now do, "Though I 
am a Methodist, I do not believe in the itin- 
erancy, class-meetings, camp-meetings," etc., 
which must be very mortifying to people of decent 
self-respect, and encouraging to those who 
watch about our altars to find and fold the 
vacillating of our flocks. 

Considering that we have so many books in 
condensed form, which present these subjects in 
a clear and forcible a manner, it is surprising 
that so little effort is made by pastors to get 
the people to read them. Many rather encour- 
age the delusion that there is now no great 
difference between us and other Christians, 
whereas most of the churches remain in creed 
and polity, about as they were forty years ago. 
If our doctrines and economy are of any im- 
portance, and there is any intention on our part 



246 Hints to Ministers. 

to maintain theni, we ought certainly to encour- 
age young people to read, so as to enjoy and 
maintain the ground they profess to occupy. 

Romanists, Mormons, Episcopalians, Presby- 
terians and Baptists, give their peculiarities 
special prominence. Their people are thoroughly 
drilled in the arguments employed to sustain 
them, so that many who cannot read at all de- 
fend the " apostolic succession," " baptismal 
regeneration," " the infallible perseverance of 
the saints," " immersion," etc., nearly as well 
as their pastors. And if these are eternal 
truths of the commanding importance claimed 
for them, this is right and proper to be done. 
Episcopalians gain most of their accessions from 
other sects by boohs. Pastors keep them on 
hand to lend, or for sale to those they propose 
to draw into their fold. It is a very kind thing 
to ask a young man to read a beautiful book, 
and then to inquire of him how he likes it, and 
suggest his reading another. Unitarians pub- 
lish books representing their views, not to lend 
only, but to give to hopeful candidates, who 
will read them, and they have their agents at 
work scattering them abroad over the country. 
If Methodism is the grandest system of doctrine, 



Use to be Made of the Press. 247 

practice, experience, and evangelization in the 
world, as we believe, how can its divinely ap- 
pointed pastors neglect to scatter its expository 
and inspiring pages among their people. 

METHODS OF SUPPLYING BOOKS. 

Preachers are generally too poor to give away 
many books ; they can hardly obtain what are 
necessary for their own use, and how to furnish 
the people with any considerable number, is a 
question they find it difficult to solve. Many 
object to selling books, for the reason that it 
will injure their influence. To meet this seem- 
ing difficulty, we reply. 

1. If you were to undertake it as a specula- 
tion to make money for yourself, yon would 
probably find it detrimental to your reputation, 
especially, if you were to carry them about as a 
colporteur. I cannot blame stationed pastors 
for hesitating to do this. But this is not the 
only, or the better method. We never enjoyed 
selling books, as a pastor, but still we circulated 
many with good effect. 

2. If pastors would treat books as they do 
our periodicals, — call attention to them publicly 
and privately, proposing to order them if 



248 Hints to Ministers. 

wanted ; they would avoid the difficulty sug- 
gested, and accomplish the object successfully. 
In our first considerable revival, while young in 
religion and Methodism, we received more than 
one hundred into the church, mostly strangers 
to our doctrines and economy. It was evident 
that they needed educating in divine things to 
render them useful. We first conversed with 
them about their reading, and asked their atten- 
tion to certain books, which we had found very 
profitable, suggesting that they purchase one 
or more, and thus lay the foundation of a per- 
sonal library. The idea struck them favorably, 
and they inquired where they could get the 
books. We knew of none nearer than New 
York, and agreed to send for them when it 
should appear how many were wanted. This 
pleased them, and they respectively ordered 
such as came within their means, varying from 
one to half a dozen in number, and in cost from 
fifty cents to ten dollars. Having completed 
the canvass in this manner, in connection with 
other pastoral duties, we sent our first order to 
the Book Concern, and soon after received two 
or three large boxes, costing nearly as many 
hundred dollars. Announcing that the ordered 



Use to be Jlude of the Press. 249 

books had arrived, the subscribers called and 
paid for them, and took them away. 

As to the result, we can oidy say, that 
several of the purchasing young men just gradu- 
ated from boyhood, have been the main support 
of the church, and are now wealthy and intel- 
ligent Christians, and talk of their first purchase 
of religious books, as having had much to do in 
shaping their course, and establishing their 
character. 

3. Five years after, the Lord poured out His 
Spirit in another place, and converted many 
gentlemen in married life, and in easy circum- 
stances. We took the same course with them, 
recommending the purchase of " Clarke's Com- 
mentary on the Bible," as a good investment 
for the education of their children. Nine of 
them ordered full sets, and one a copy on the 
New Testament. These were sent for at one 
time, and delivered, as in the other case named, 
and, no doubt, did much good in the families 
concerned. 

4. While stationed in Boston, near our Book 
Eoom, we used to encourage the people to read. 
Finding an interesting book, which seemed 
appropriate to them, we would take it into the 



250 Hints to Ministers. 

pulpit, and state its character, tendency and 
price, saying, if they desired a copy, and would 
give the sexton or the pastor their names to 
that effect, we would order them sent to the 
vestry where they might get them. Waiting a 
week or so for the orders, the agent forwarded 
the books, which were delivered by the sexton, 
and paid for. 

We might mention other methods, but these 
must suffice. Where there is a will, there is 
generally a way. As to the influence of right 
books, little need be said. Let us consult our 
own experience ; what have they done for us ? 
Much more than periodicals. These are scrappy 
and incomplete. A right book covers the whole 
ground, answers objections, and is more likely 
to be fair and unpartisan. We have known a 
few copies to arrest desolating evils in a short 
time. 

Not many years ago, a Congregational church 
in New Hampshire was surging under ^politico- 
religious excitement, which had overthrown 
more formidable bodies. Said the pastor, after 
the danger had passed, 

" I feared that we should break up, and go to 
ruin, and did not know what to do. Hearing 



Use to be Made of the Press. 251 

of the issue of a work exposing the wickedness 
of the party involved, I proposed to the Metho- 
dist preacher that we would send and purchase 
one hundred copies, and divide them between 
us. In a few days they came to hand, and I 
took my fifty home and hid them. As I went 
out to visit, I slipped a few in my pocket, and 
left one at each house where I thought it might 
be appropriate, in a private way, saying nothing 
to anybody. They were soon gone. A little 
after, one of my most infected officials called on 
me to express his alarm on the subject, naming 
another brother, whom he feared was getting con- 
siderably alienated. Soon another shaky mem- 
ber appeared, and he was filled with solicitude, 
and so it went on, until every man righted up, 
and the church was safe ; but the coming of the 
books remained a profound secret with us, the 
two pastors." 

If preachers would use more books and tracts 
in correcting dangerous and exciting errors, in- 
stead of opening fire in the pulpit, they would 
often succeed better, and save themselves a 
world of trouble. 



252 Hints to Ministers. 



CHAPTER XII. 

OF EXHORTERS, THEIR ORIGIN, USE AND PRES- 
ENT IMPORTANCE. 

We refer to this class of church officers here, 
because they are public speakers, and candi- 
dates for the ministry, and are entitled to more 
consideration than they have lately received. 

"•To exhort," says Webster, "is to incite 
and encourage, by words or advice ; to animate 
or urge by arguments, as to a good deed or any 
laudable conduct or course of action ; to advise, 
warn, caution." 

The office of exhorter was established by Mr. 
Wesley, for the double purpose of suppressing 
some over-zealous people, who, it was thought, 
ought not to speak in public, and to bring out 
others who might do so to the profit of many, 
but were too timid and modest to attempt it 
without special encouragement. Hence the 
order of 1784 : " Let none preach or exhort in 
any of our societies without a note of permis- 
sion from the assistant." (Emory's History of 



Of Extorters. 253 

Discipline , p. 151.) As a suppressing meas- 
ure, it has had little effect in this country, the 
prevailing sentiment being favorable to free 
speech; but it has undoubtedly been useful in 
the other direction, it has encouraged and de- 
veloped many young men into effective speakers. 

But for certain reasons it has been declining 
in usefulness for many years, until some begin 
to question the propriety of retaining it as a 
distinct office. Indeed, it has been lately pro- 
posed in the General Conference to amend the 
Discipline by striking out all relating to it. 
But it seems to us wiser to magnify it, and 
make it useful : 

1. Because we have much less real exhorta- 
tion in our social meetings now than formerly, 
and they are suffering for the want of it. Few, 
if any, being especially charged with this work, 
no one feels particularly responsible for it, and 
it is not done. If any have a mind for it, they 
are afraid of being thought obtrusive, or imagine 
that others might do it better, and therefore 
maintain silence. Were they to be licensed by 
the church, it would encourage them, and they 
would seek to prepare themselves to do it with 
effect. 



254 Hints to Ministers. 

2. Because exhortation in the pulpit hut* 
largely declined. John preached many things 
to the people in his exhortation (Luke iii. 18.) 
Paul gave the people of Macedonia "much 
exhortation." (Acts xx. 2.) So our fathers 
preached with powerful and pungent exhorta- 
tion, urging their hearers to immediate faith 
and action. But how little we hear of this 
now in ordinary sermons ! The great object of 
most preachers seems to be to instruct the peo- 
ple and defend the Grospel, as though that will 
save, without bringing it home to their hearts. 
This alarming change in our style of preaching 
creates a demand for exhorters. 

It is this dearth of exhortation in the pulpit 
that gives pious praying-bands and private in- 
dividuals such popularity and crowds of hearers. 
Preaching is too often the product of the head; 
exhortation is the outgushing of the heart. 
The aim of the former is to teach, that of the 
latter to impress and urge to duty. The 
preacher explains, the exhorter cries aloud and 
entreats. Many are anxious to educate preach- 
ers, but who tries to help exhorters. The church, 
we think, is suffering more to-day for the want of 
burning exhortion, than for intellectual culture 



Of Extorters. 255 

3. Another reason for maintaining the office 
is, that there is ample room for its exercise be- 
yond our church lines. Hundreds and thous- 
ands of out-lying villages and towns seldom 
hear the Gospel. The people are poor, and are 
not in condition to make a fair appearance at 
church, and have nowhere to sit were they to 
go. Let a couple of earnest, devout exhorters 
go and start a meeting among them, and they 
will attract attention, command respect, and 
get an invitation to come again. Then, there 
are many places where we ought to establish 
churches, and could do it easy enough with three 
or four exhorters from the surrounding towns. 
A little engineering in this direction by the pas- 
tors and presiding elders, would put Method- 
ism on the aggressive again, and restore its 
power. 

4. The office is necessary, also, as a means of 
training our young men for usefulness. It is 
one of the great questions of the day, how we 
shall retain them in the church. Our answer 
is, give them something to do. Train them to 
work for God. License the best of them, and 
make them responsible for sustaining little 
meetings in private dwellings, school-houses, 



256 Hints to Ministers. 

and groves, and they will take care of the others, 
This will be likely to set them to reading, 
thinking, praying and living near to God, that 
they may acquit themselves well, and win souls 
to Christ. This is the way many of our older 
preachers graduated to the ministry. They 
were not made, they grew from very small be- 
ginnings by exhortation and prayer, to be men 
of might. And we have thousands of young 
men now, who might excel them under similar 
training, because they are better educated, and 
have many facilities for improvement the fathers 
never enjoyed. It would keep them from sin y 
and give them spiritual and intellectual power. 
Church lyceums, and other associations for 
oratorical reading, speaking, etc., are miserable 
substitutes for it, in every sense. They tend to 
fashionable worldliness and consequent spiritual 
death, and often hinder more than they help 
their members, or the church itself. Personal 
improvement — the ostensible object of these 
appliances — is more likely to be acquired by 
direct effort to do good. 

5. Some seem to have the impression that 
this license is designed for those only who are 
intending to become preachers; but this is a 



Of Extorters. 257 

mistake. Many have held it for years, who 
never will preach, and some who have advanced 
to the ministry, had better have remained ex- 
horters. God made them for that work, and 
they would have been more useful and better 
satisfied, had they continued in it. If each pas- 
tor would train a class of exhorters, male and 
female, to help him in the prayer meetings, not 
to the exclusion of others, and then give them 
time to speak, it would send new life through 
the church. 

6. The office is also important in order to in- 
sure an official leader for regular social meet- 
ings in the absence of the pastor. Who is to 
take charge in such a case ? Do you answer, 
the official members ? Which one of them ? 
Each has his respective duties, and several may 
be competent to conduct the service, but they 
have no authority. One in each society, at 
least, ought to have an exhorter's license for 
this purpose, if for no other. It would save 
the loss of much time, as the reader can readily 
see, by adverting to his own unpleasant experi- 
ence in waiting for some one to "open the 
meeting." 

In a word, the possibilities of usefulness in 
17 



258 Hints to Ministers. 

the office are immense. Preachers are restricted 
by clerical customs, but exhorters are untram- 
meled. They may read, explain, advise, warn, 
caution, encourage, and incite to duty by all 
Christian means, without wandering from their 
orbit. They assume to speak, because moved 
by the Holy Spirit, and are expected to be in 
dead earnest. 

The church abounds in young men of natural 
adaptation to this work. Why should they 
not be encouraged to exercise their gifts ? This 
is our old method of filling vacancies, and 
raising supplies for the pulpit. Wesley found 
eighteen exhorters at Sithney, most of whom 
were useful. The others proved to be unworthy, 
and were dismissed. To be efficient exhorters, 
young men need, 

1. To have the witness of the Spirit to their 
own personal acceptance with God, rendering 
them happy in His service. "The joy of the 
Lord is their strength." Without it they can- 
not shine so that others will see their good 
works, and glorify their Father which is in 
heaven. 

2. They need to seize upon all opportunities 
to acquire knowledge and power in their work. 



Of Extorters. 259 

Idlers seldom succeed in any good thing. Ex- 
horters who seek earnestly to understand God's 
plan of government, and to acquire capacity to 
explain and justify it before the people, will 
sooner or later command attention. To this 
end, they should be careful listeners and close 
observers, marking the verbal errors and 
uncomely gestures of others to avoid them ; and 
their excellences to imitate them. When they 
hear a word the meaning or pronunciation of 
which they are in doubt, they should consult 
the authorities, and settle the question. The 
use of our " Pronouncing Bible " will save 
them the necessity of referring to other books 
for the right expression of Scripture names. 
Some good theological dictionary will aid them. 
But they should use such helps as they have or 
can get, and wait for nothing. Being deter- 
mined to speak and pray well and acceptably, 
God will guide them to success. 

3. These preparatory measures should be 
accompanied with practice, in class and confer- 
ence meetings. Young Christians make a great 
mistake in waiting till they know more, and get 
more confidence before they try to speak. As 
well may a child postpone trying to walk and 



260 Hints to Ministers. 

talk, until it grows to maturity. Power to 
think and speak in public, is acquired by prac- 
tice. Most converted young men feel more at 
first than they can express. The presence of a 
congregation confuses, if it does not paralyze 
them. Their best thoughts vanish like fright- 
ened birds. But if they commence to exercise 
their gifts in this manner and persist in it, they 
will reach a point, where they can think and 
speak better on their feet, and in a crowd, than 
under any other circumstances. 

4. While we would not encourage young men 
to be obstrusive by speaking where they ought 
not, and more frequently and lengthily than is 
suitable for beginners, we would especially 
caution them against declining invitations to 
participate in religious services, on account of 
the "fear of man." Many have crippled them- 
selves for life in this way. It is no uncommon 
method of denying the Master, and always 
brings condemnation to a conscientious heart. 
You had better make the effort, if you utterly 
fail. It will humble you, at least, and do good 
by its sincerity, if not by its weakness. Our 
best scholars and business men began small, and 
worked up by slow degrees, after many blunders 



Of Exhorters. 261 

and defeats. The opposite course is fairly rep- 
resented by the cautious mother, who warned 
her little son "not to go near the water until 
he had learned to swim." 

The advantages of determining to prosecute 
these active measures, are many. 

1. Assuming to be co-workers with God in 
saving souls, you will feel doubly bound to live 
in all good conscience before men. It operates 
in advance, as a restraint against sin and im- 
propriety. You will say to yourself, " I am 
going to speak for Christ, and must, therefore, 
live accordingly." Then, having urged others 
to piety, you will be ashamed not to practice it 
yourself. Thus, you will be kept at first by 
your purpose, and afterward by your profession. 

2. It will prove a means of grace to others. 
Christians are always encouraged by hearing 
young men speak and pray, though it may be 
in weakness. Besides, sinners are often 
awakened by such means, where the abler ap- 
peals of ministers are ineffective. The fact 
that they can speak at all in public, carries 
conviction to their hearers, that God is with 
them. But if there be any doubt about it, the 
further facts that they claim to be new creatures 



262 Hints to Ministers. 

in Christ, and to be happy in God and in His 
service, and that their lives and spirit indicate 
that a marvellous change has taken place in 
them, will settle the question, and demonstrate 
the divine reality of religion, more than the 
profoundest reasoning. 

3. This course will protect you also against 
backsliding. Many converts die in infancy for 
the want of some such training. Born and 
educated in worldliness, they cannot maintain 
the formalities of religion without its sanctify- 
ing power. They need to be led right into 
daily communion with God, and into Christian 
activity, or they will become ensnared by some 
cunning device, and carried away captive into 
their old indulgences. They cannot sin a little, 
any more than a toper can drink a little. Total 
abstinence is their only safety. Others may seem 
to live, and not abandon the church, while they 
are spiritually dead. But live young men, 
whom God has endowed with the gift of exhor- 
tation, must speak out or go back to the world. 
Fully consecrated to this work, they cannot fail 
to be valiant soldiers of the cross. 



Of Local Preachers. 263 

CHAPTEK XIII. 

OF LOCAL PREACHERS. 

It is a remarkable fact that a majority of the 
ministers of Methodism are local, not pastors. 
Our latest reports show but 29,206 pastors or 
itinerant preachers, to 74,960 local preachers. 
The difference between the two classes in the 
Methodist Episcopal Church is less, there 
being at the close of 1878, 11,308 itinerant 
preachers, to 12,449 local preachers, and this 
difference seems to be diminishing in this branch 
of the Wesleyan family. Whether this is 
ominous of good, is worthy of consideration. 

Our founder, Mr. Wesley, knew no minister 
at the first, who had not been regularly gradu- 
ated to the office, according to the order of the 
Church of England. But Grod in His gracious 
providence introduced others, who were so 
manifestly useful and necessary, that he felt 
obliged to recognize them. They immediately 
became helpers to the pastors, and preached as 
they had opportunity. He says, "We had no 



264 Hints to Ministers. 

oversight of this, we had the deepest prejudice 
against it, until we could not but own that 
God gave wisdom from above to those unlearned 
and ignorant inen, so that the work of the Lord 
prospered in their hands, and sinners were daily- 
converted to God." (Works, vol. v. ; p. 156.) 

In coming to what we propose to say of local 
preachers, it is necessary to state a few familiar 
facts : 

1. That their services have generally been 
gratuitous, like those of exhorters, leaders and 
other local officers, except in the matter of 
travelling expenses, and where they have acted 
as regular supplies, or have devoted secular 
time to their work, in other services. On this 
account, many small societies have been fur- 
nished with regular preaching, and have thus 
been nursed into strength to support a regular 
pastor. Many of our best churches began in 
this way. 

2. Another fact is, that where they have 
been encouraged, as in this country formerly, 
and in England now, many have become very 
able ministers. The names of Maxwell, Nelson, 
Webb and others in English Methodism, are 
household words with us, because they led the 



Of Local Preachers. 265 

way in this infringement on church order ; but 
others of whom little is heard were equally 
distinguished. Silas Told, a converted sailor, 
and Matthew Mayer, to say nothing of others, 
were veritable heroes, and shook the country 
around them for a long, distance. The latter 
established prayer meetings in every direction. 
" At Davyhulme, he gathered fifty converts into 
classes in a few weeks, and several useful 
preachers were raised up by his labors. Wesley 
encouraged him to go about preaching to the 
poor, and for twenty years he went up and 
down the land with surprising success." {Stevens 
His. of Methodism.) 

iC Methodism was established in this country 
by local preachers, Embury in New York, Webb 
in New Jersey and Pennsylvania, Strawbridge 
in Maryland, Neal in Canada, Gilbert in the 
West Indies, and Black in Nova Scotia. Its 
whole frontier march, from the extreme North 
to the Gulf of Mexico, has been led on by these 
humble laborers. The history of the denomi- 
nation affords a lesson in this respect that should 
never be forgotten by Methodists while Christen- 
dom has a frontier anywhere on our planet. 
They have been accustomed to consider their 



266 Hints to Ministers. 

"itinerancy" the preeminent fact of their 
history ; they have demanded that all things 
should bend in subordination to this, and they 
have never exaggerated its importance, but they 
have failed to appreciate both the historical and 
prospective value of these humbler functions of 
their system." (Ibid., vol. ii., p. 139.) 

Licensing a man to preach, however, does not 
make him a preacher ; he must have practice. 
Few men will prepare a sermon, until they see 
some probable chance for preaching it. When 
our British brethren license a man they put 
him on the " plan of appointments," with old 
and strong men. He sees the emergency, and 
often, with much prayer and mental applica- 
tion, seeks to meet it. We license one, and 
leave him without work, to plan for himself. 
The result of this difference is, English local 
preachers preach, while many of ours do not. 
Their's become strong men, and find little 
difficulty in entering our conferences, where 
there is an opening, while many of ours are 
seldom heard from. 

3. This state of things with us, is not alone 
chargeable to local preachers. Our people have 
been too persistent in demanding stated pas- 



Of Local Preache?*s. 267 

tors, and the conferences too liberal in gratify- 
ing them. These errors have necessitated 
another, namel} r ; the multiplication of travelling 
preachers. Hence the moment a man of fair 
abilities has appeared in the local ranks, his 
friends have beset him to join the conference, 
often, without due regard to his health, family, 
adaptation or temporal circumstances, and thus 
many have been hurried out of a good business, 
into poor stations that could not support them 
without great embarrassment, where their 
chances for doing good are really less than they 
enjoyed as local preachers. Gleaning the local 
ranks in this way, and then replenishing them 
with incompetent itinerants, has lessened the 
necessity for this class of preachers, and reduced 
their average ability, while it has overwhelmed 
many of our small societies, and not a few 
travelling preachers, with financial burdens. 
The arrangement was well intended, but never- 
theless, a disastrous mistake. 

In view of these circumstances, some brethren 
have come to the conclusion that local preachers 
are no longer necessary, and seem inclined to 
suppress them. But we cannot sympathize 
with this view of the subject : 



268 Hints to Ministers. 

1. Because there are multitudes of churches 
in our older conferences, that are unable to sup- 
port regular pastors. They are so reduced by 
removals to cities, frontiers, and other attractive 
points, that they are proper missionary ground, 
and must become extinct, unless they shall be 
formed into small circuits, with one pastor, and 
more or less local assistants ; or shall be sup- 
plied altogether by a local agency. Some such 
arrangement will bring this class of helpers in- 
to greater demand, on the old basis, and save 
our weak societies from dissolution. 

In fact, they are already doing this very 
work ; and if they were to subside, there would 
be alarming vacancies in our appointments, 
which could not be filled. Dr. Wheeler, one of 
the number, has lately furnished some figures 
on the subject, that are very instructive. As- 
suming that the phrase to be supplied, found 
so often in conference minutes, means a local 
preacher, he reaches the conclusion that 1,381 
of this class are doing regular pastoral work. 
He also shows, that 450 others supply vacancies 
occasioned by the sickness or death of pastors 
during the year ; and that it requires 400 more 
to meet the demand created by the temporary 



Of Local Preachers. 269 

absence of pastors for a Sabbath or two each. 
These facts, taken in connection with much 
other work done by these preachers in jails, 
prisons, reformatories, alms-houses and other 
places, fully demonstrate the utility of the 
order. 

2. Another reason for maintaining the office 
is, that there are many neighborhoods suffering 
for the want of the pure Gospel, where we have, 
as # yet, no existence. If the doctrine of free and 
full salvation from sin and hell, is as important 
as we claim, these places ought to be put under 
immediate cultivation. To go into many of 
them on union grounds, is to present an emas- 
culated Gospel, and shut ourselves out, per- 
haps, forever. To send travelling preachers 
to them is impossible, without missionary 
money, which we cannot spare at present, 
for that purpose. Surrounding preachers feel 
that they have no time or strength for this 
work. Our natural and only dependence is 
on exhorters and local preachers, and we need 
no other, if we will give them proper attention. 
If Embury, the carpenter, planted our standard 
in America, and erected the first of nearly six- 
teen thousand churches, a little over one hun- 



270 Hints to Ministers. 

dred years ago, and his colaborers and success- 
ors pioneered many of our existing societies, we 
should not distrust these men, but urge them 
" onward — right onward ! " 

Going in the spirit which characterized their 
honored predecessors, they will receive a cordial 
welcome in many places. School-rooms, private 
dwellings and forest shades, await their coming. 
At least, Whitefield's old pulpit, the horse 
block, will be accessible to them everywhere, 
without the brick-bats which formerly endan- 
gered it. 

But Methodists generally, we believe, have 
no idea of abolishing this branch of their min- 
istry. The General Conference of the Method- 
ist Episcopal Church, in 1876, took action, 
looking toward its reinvestment, which has re- 
sulted in the adoption of the following. 

COURSE OF STUDY. 

1. Let candidates for license to preach be 
examined in the common branches of an English 
education, and on their general acquaintance 
with the Bible and the doctrines and usages of 
the Methodist Episcopal Church. 

2. First year. — The Bible — History. Bin- 



Of Local Preachers. 271 

ney's Theological Coinpend Improved. Disci- 
pline of the Methodist Episcopal Church. 

To be read. — Scripture History — Old Testa- 
ment — Smith's. Watson's Life of Wesley. 
A Hundred Years of Methodism — Simpson. 

3. Second year. — The Bible — Doctrines. 
Wakefield's Theology — First three books. 
Christian Baptism — Merrill. 

To be read. — Scripture History — New Tes- 
tament — Smith's. History of the United 
States — Ridpath. Ruter's Church History — 
1 vol., 8vo. 

4. Third year. — The Bible — Sacraments. 
Wakefield's Theology — Last four books. Chris- 
tian Perfection — Wesley's Plain Account. 

To be read. — Wesley's Sermons — Vol. 1. In- 
troduction to the Grospel Records — Nast. 
D'Aubigne's History of the Reformation — In 
one vol., 8vo. 

5. Fourth year. — Review of the whole course. 
Written Sermon. 

To be read. — Wesley's Sermons — Vol. 2. 
Porter's Compendium of Methodism. 

This may seem to require more of some aged, 
busy, hard-working men, than they can com- 
pass, and perhaps it does. But pious examin- 



272 Hints to Ministers. 

era, who take everything into account, and look 
to the piety and utility of the candidate, more 
than to his literary attainments, will, no doubt, 
deal tenderly with useful applicants. A worthy 
brother, who makes himself felt by his minis- 
trations, will not suffer in such hands. But if 
our average local preachers will follow the 
" Rules" prepared by Mr. Wesley for his 
"helpers," they will find ample time for all 
this and more. He says : 

" Be diligent. Never be unemployed a mo- 
ment. Never be triflingly employed. Never 
while away any time ; neither spend any more 
time at any place than is strictly necessary. 

" Be serious. Let your motto be, c Holiness 
to the Lord.' Avoid all lightness, jesting and 
foolish talking. 

" Do not affect the gentleman. You have 
no more to do with this character than with 
that of a dancing-master. A preacher of the 
Gospel is the servant of all." (Works, vol. v., 
p. 219.) 

With regard to study, and the acquisition of 
knowledge, the call to the ministry, the con- 
struction and delivery of sermons, and other 
matters applicable to local preachers, I refer 



Of Local Preachers. 273 

you to the preceding chapters on these topics. 
You stand exactly on a level with travelling 
preachers in many respects. In a few particu- 
lars your condition differs. For instance : , 

1. You have less time to devote to study, 
and therefore need to limit yourselves more 
fully to the subjects of your sermons. Some 
pastors, we have no doubt, read many things 
that cripple their pulpit ministrations. You 
have only time to read what will help you. 

2. Not preaching often to the same congre- 
gation, you fortunately need a less number of 
sermons. Except where you become a regular 
supply, a few will be sufficient to meet every 
demand, so long as you can keep up your own 
interest in them. And not being subject to 
parochial customs, which require frequent special 
sermons, you will naturally limit yourself to 
the stirring themes, which awaken people to 
thought and reform. So that, on the whole, 
you have sufficient time to devote to each ser- 
mon, though actively engaged in business. 

You ought, therefore, to determine on preach- 
ing live sermons and good ones. We have 
elsewhere, suggested that every sermon should 

be thought out and preached through privately, 
18 



274 Hints to Ministers. 

before being presented to the congregation. 
Who is in better condition to do this than the 
man of routine business, which is so familiar to 
him as not to require much thought ? Some 
kinds of business forbid this, they need constant 
attention ; but we have few Christians, and less 
preachers, in these employments. Most local 
preachers who walk with God, and cultivate 
the habit of praying and thinking along the 
street, and at their work, will find time enough to 
prepare just such sermons as they ought to 
preach. 

Professing to be especially called to bring 
sinners to Christ, and having little to do with 
the government of the church, you should aim 
in every sermon to win a soul. This will keep 
you out of vain speculations, which are the 
curse of the pulpit, and insure more or less 
success. Our early ministers did so, and sel- 
dom failed. Preaching in this way to fill 
vacancies, our local preachers will soon receive 
calls enough to occupy all their spare time. 

There is another point which should not be 
overlooked. Local preachers, having little 
official responsibility in the churches to which 
they belong, sometimes give less attention to 



Of Local Preachers. 27 J 

the social meetings than is desirable, or credit- 
able to them. This is an error. They need 
these means of grace for their own spiritual 
improvement, and preparation for preaching. 
Our best thoughts and impulses often flash 
upon us in social meetings. Besides, if preach- 
ers neglect these meetings they are sure to be 
suspected of coldness, if not of bitterness pf 
spirit. 

In conclusion, dear brethren, allow .me to, 
make a few further suggestions : 

1. In all your exercises, be yourself. Do 
not try to imitate anybody. God has given 
each of you a peculiar style of mind, and of 
address. Maintain it and be natural, never 
trying to be finer or coarser, than you really 
are. Correct all bad, or questionable habits, 
however, as you detect them. Imitations are 
generally disgusting, especially in religion. 
. 2. Be earnestly religious in your spirit and 
purpose. Methodism is life, or it is nothing. 
Its general forms are no better than those of 
others. Its peculiar methods are awkward 
and offensive, unless they come burning hot 
from the heart. This is our forte, the secret 
of our power. Others can be as orthodox, 



276 Hints to Ministers. 

learned, and pleasing as we. If you will live in 
the Spirit, and walk in the Spirit, and fed the 
"Joys of salvation," which give " songs in the 
night," you will be always wanted, and find 
work to do. 

3. Avoid all damaging complications with 
the world. If you stand firmly to your prin- 
ciples, the world will not covet your fellowship. 
Popularity gained by surrender, is ruinous. It 
may bring you some friends, but not of the 
Christian sort. Watering your religion to ac- 
commodate sinners is the worst kind of inflation. 
Your condition is favorable to the highest inde- 
pendence, and the best influence. You earn 
your own living, and are candidates for nothing 
but heaven. Why not speak and act freely, 
according to your own pious convictions ? 

4. Be active. Do something for God and 
man every day, that shall be worthy of the 
preacher. Pray in secret, pray in your family, 
attend the prayer meetings, the Sabbath school, 
and preach when you have an opportunity. If 
others object, do not abuse them. Be loving 
and kind. Cultivate that charity which " suf- 
fereth long, doth not behave itself unseemly, 
seeketh not her own, is not easily provoked." 



Of Local Preachers. 277 

Be happy in God. A happy religion is the 
need of the age. 

If local preachers will take this stand, the 
days of their power will speedily return. Will 
they do it ? Will you do it, my brother ? 
May God help us all to honor our high calling 
as never before, and go forth filled with the 
Spirit, to bring the world to a joyful hope of 
eternal life. 



278 Hints to Ministers. 



CHAPTER XIV. 

OF OTHER CHRISTIAN WORKERS WHO PROPOSE 
TO SPEAK MORE OR LESS IN PUBLIC. 

In preparing the foregoing pages for preach- 
ers and exhorters, we have kept steadily in 
view a large class of Christian workers, who 
are not preachers, and do not aspire to be, but 
who, nevertheless, may and ought to become 
good public speakers. They have no idea of 
their capacity, and would beg to be excused if 
approached on the subject ; but still, what 
seems to be impossible to them, is possible with 
God, with their cooperation. Many of our 
ablest preachers were very unpromising candi- 
dates, when they first opened their mouths in 
public, and reached their present eminence 
easy enough, by improving their opportunities. 
The same is true of many laymen. They were 
children once, but have grown to be men, by 
using what talent they had, and seeking more. 

But how little has been done to encourage 
and help Christians in this particular ? We 



Of Other Christian Workers. 279 

have given them the usual invitation, perhaps, 
to participate in the social meetings, but what 
have we done to prepare them to do so, or to 
assist them in the difficult task ? While the 
preachers have had line upon line, here a little 
and there a little of caution and advice, the 
laymen seem to have been left to feel their way 
along alone, and without any special aid, as 
though it were of very little consequence . how 
they speak, or whether they shall speak at all. 
In view of this fact, I have deemed it ex- 
pedient to adapt this work to laymen, as well 
as preachers. What I have said of study, pre- 
paration and delivery, may inure to their ad- 
vantage, if they will take the trouble to read 
it. It certainly is within their comprehension, 
and may be carried into effect, to the extent of 
the time which they have to give to the sub- 
ject. If they take no pains to prepare them- 
selves, they will become dry and uninteresting, 
like idle preachers, who plod in the ruts of their 
old sermons. Many have reached this point al- 
ready. They say about the same thing from year 
to year ; quote the same Scriptures, and sing the 
same hymns, all in about the same style. Why ? 
Because they make no effort to improve 



280 Hints to Ministers. 

Others read some religious paper, and gather 
up many new facts and illustrations. They 
read instructive and inspiring books, and pon- 
der them ; the Bible, in particular, which seems 
ever new, and thus they become impressed and 
expand. When they speak again in public, 
they naturally report their new discoveries and 
inspirations, and the effect of them upon their 
own souls. We call to mind many Christians 
of this class, farmers, mechanics, mothers, fac- 
tory girls, and apprentices, who are pretty fully 
occupied with labor and care, but notwithstand- 
ing, they get time to read a little and think 
more, and turn all their acquisitions to account 
for God and His cause. They are always wel- 
come in the social meetings, because they never 
fail to say something new and pertinent to the 
occasion. 

But to compass this work, it must be under- 
taken "with a will." Christians find many 
things to divert their attention. The present 
demands for amusement are exorbitant, and 
must be resisted. You need to read solid 
books, — books concerning God and duty, not 
the useless trash of fashionable periodicals, or 
the false and fascinating stories of novelists, but 



Of Other Christian Workers. 281 

something that will add to your stock of infor- 
mation^ and furnish material for instruction 
and encouragement to others in conversation 
and public discourse. 

Is it said that Christians read more than for- 
merly ? we admit it, but not the Bible or re- 
ligious books. They read the daily papers, and 
thus keep the run of murders and amusements, 
while they gain little in useful knowledge. If 
they will be effective as speakers in the church, 
they must be well informed, as to its history, 
principles and measures. And to be so, they 
need to come "out from the world" in their 
reading, and give special attention to spiritual 
subjects. This is equally necessary to a right 
state of heart. No one can be a happy Chris- 
tian, so long as he lives in fellowship with 
frivolous books. That fellowship has silenced 
millions, who once rejoiced " to tell the story 
of Jesus and His love." It not only deadens 
the religious feelings, which render speaking 
delightful, but it leads to heart corruption, and 
actual sin, however well meant. Those who 
maintain it, are "like men strolling through a 
district infected with fever, heedless of the in- 
visible arrows of disease in the air ; or they may 



282 Hints to Ministers. 

be compared to the River Thames, which is a 
sweet and pretty river enough near its source ; 
but in the great metropolis [London], it has 
kept company with drains and sewers, under 
the belief that its current was too powerful to 
be injured by them. It was meant that the 
river should purify the sewer ; but instead of 
that, the sewer has corrupted the river." 

Besides, you must be filled with desire to do 
good. Aimless efforts are necessarily feeble 
ones. The soul must be set on some worthy 
achievement. One supreme idea is enough to 
draw you out in appropriate action, if it fully 
absorbs your heart. You had better have a 
hobby, than to be aimless ; but you should be 
ready for every good word and work. The 
sweep of your plans ought to be as broad as the 
atonement. Then you will be interested in all 
that pleases God. 

The greatest obstacle to the growth of young 
Christians in this direction, is their unbelief, as 
to the possibility of ever being able to speak in 
public. Mrs. Van Cott, whose heroism is un- 
questioned, was so timid when converted, that 
she did not enter a class until the leader 
promised to excuse her from speaking. The 



Of Other Christian Workers. 283 

thought of attempting it, horrified her. Multi- 
tudes are in similar condition. They do not 
know themselves, the power of God, or the 
philosophy of Christian progress. 

Young Lincoln, the rail-splitter, did not 
dream of being a lawyer, much less, the Presi- 
dent of the United States ; nor did Wilson, the 
shoemaker, see in himself or his surroundings, 
any reasonable ground to expect that he would 
be Vice-President ; but both of them deter- 
mined to do their duty, hoping to become some- 
thing more than the common average of their 
craftsmen. So they denied themselves, and by 
reading and study, became great and useful 
men. If Christians will imitate their industry 
they cannot fail to attain to distinction among 
their fellows. 

But when you attempt to speak, be modest 
and simple. Never try to be grand, eloquent, 
or jocose. Speak what you feel and know. If 
you are overcome with emotion, stop, and wait 
until you can command yourself. Do not go 
on muttering what nobody can understand. 
Silence, under such circumstances, is the high- 
est kind of eloquence. No tones or language 
can equal it. Methodists are to-day, more in 



284 IIixts to Ministers. 

need of feeling than thought. They lack tears 
more than science. A baptism of this kind 
would lift our hard-going speakers and churches 
into the height of success. The tongue of jive 
would be the death of small and cold meetings, 
and crowd our altars. And this generally 
comes of self-denial, and consecration to God. 

" 'Tis true of souls. They gather strength 

With every cross they bear ; 
With every humble sacrifice ; 

With every heartfelt prayer ; 
With every conflict bravely met, 

And trial bravely borne ; 
With every throb of anguish felt, 

When tender ties are shorn." 

But, my brethren, do not place too much 
account on feeling ; it is not everything. You 
need to observe your manners in speaking, as 
well as your intentions and impulses. We 
have reminded preachers of certain bad habits 
in the pulpit, which detract from the accepta- 
bility and usefulness of many. You are liable 
to something of the same sort. We call to 
mind one intelligent "brother, of other days, 
who would hardly begin to speak, before he 
would make such a racket, in trying to clear 



Of Other Christian Workers. 285 

his throat, as to throw the congregation into a 
titter. It was the worst case I ever knew of 
the kind. Many speakers do something similar, 
particularly when they falter for the want of 
a thought or word. A few make use of un- 
common expressions which they do not know 
the meaning of, apparently to seem wiser than 
they really are. This is ridiculous. The less 
pretentious Christians are in efforts of this 
kind, the better impression they make. Kind, 
simple, earnest words are usually most ac- 
ceptable in social meetings. 

For further particulars with regard to speak- 
ing, bad habits, etc., permit me to refer you to 
what we have said to preachers in the preced- 
ing chapters. 

THE MISSION OF WOMEN IN THIS CONNECTION. 

Christianity, however imperfectly presented, 
redeetns woman from many evils imposed by 
heathenism. Under the clear light of John 
Wesley's exposition, it lifted her to a higher 
sphere, and made the " dumb to speak." Be- 
coming conscious of possessing an immortal 
soul, which many had denied her ; and what is 
still better, a soul renewed and sanctified by 



286 Hints to Ministers. 

the Holy Spirit, and filled with joy unspeakable 
and full of glory, she naturally began to 

" tell to sinners round, 
What a dear Saviour she had found," 

and burning with desire that others might 
enjoy the same blessedness, she ventured pub- 
licly to 

' ' point to the redeeming blood, 
And say — ' Behold the way to God.' " 

This was shocking to old theories, and even 
to Wesley himself, who was still in bondage to 
church order, but it was so manifestly of God, 
that he felt obliged to submit, and allow the 
ladies of his societies to speak publicly in the 
way of testimony and exhortation. But he 
never gave them license to preach. Yet, when 
in the providence of God, several of them were 
drawn out in this direction, he did not forbid 
them outright, but rather put them under some 
restriction, and encouraged them to go forward. 
Mary Fletcher did really preach, without seem- 
ing to do so. She did not go into the pulpit, 
but, stood on a low platform, to avoid giving 
offence. Dinah Evans did about the same. 
One who heard her, wrote : " She was a burning 
and shining light. She preached with great 



Of Other Christian Workers. 287 

power and unction from above to a crowded 
congregation. . . . Simplicity, love and sweet- 
ness, were blended in her. Her whole hearl 
was in the work. She was made instrumental 
in the conversion of many sinners." 

But these were exceptional cases. Most 
ladies limited their addresses to five or ten 
minutes. Ann Cutler spoke but little in pub- 
lic, yet she was a great revivalist. Dead so- 
cieties would wake right up under her marvel- 
lous prayers and private labors. " This," says 
Bramwell, " was a very great trial to many of 
us ; to see the Lord make use of such simple 
means, and our usefulness comparatively but 
small." 

The ladies of Methodism have enjoyed about 
this degree of liberty ever since. Few have 
assumed to preach, and they have met with 
little opposition. Many have engaged in public 
prayer and exhortation, and have done good 
service. The greatest obstacle respectable and 
pious women have encountered in the work, 
has been found in their own timidity and indis- 
position to make themselves thus prominent. 
Multitudes have done little or nothing of the 
kind, who might have been more useful and 



288 Hints to Ministers. 

happy ; had they been more thoughtful and 
active. Regarding public speaking as a priv- 
ilege, rather than a duty, they have neglected 
it, except under the most favorable circum- 
stances. The object of the present writing is, 
if possible, to make the sisterhood of the 
church feel their responsibility, and give the 
full weight of their influence to the cause of 
Christ. 

Looking at the facts in the case, we find that 
our prayer meetings are generally carried on by 
about the same persons from week to week, 
and they, few in number, and often of less 
ability and influence than many who say 
nothing. The result is, the meetings are dull, 
monotonous, and small in proportion. Now, 
if one, or half a dozen ladies were to come for- 
ward, I do not mean to the altar, but to rise 
and speak what they feel, and pray with a 
heart burdened with solicitude for the prosperity 
of Zion, it would give such meetings new life 
and power. The preacher and officials would 
feel encouraged, and become doubly efficient. 
Such an example would arouse other inactive 
members, and attract sinners, who always ap- 
pear when the meetings become earnest and 



Of Other Christian Workers. 289 

impressive. This is the uniform result of such 
movements. Poor ; struggling churches have 
thus been vitalized and lifted into public notice 
and favor. 

And, when ladies have gained this point, 
they usually go a little further, and persuade 
people to come to church, and seek the Lord, 
in which they are remarkably effective, when 
properly engaged. 

But why urge ladies particularly to speak 
and act in this way ? Many think they ought 
to maintain profound silence. We answer : 

1. Because they speak less, in proportion to 
their numbers, than men. Being naturally 
more timid and modest, they dislike to offend 
the prejudices of others, and have not been 
pressed into the service so much as we think 
the cause of God demands. In our opinion 
they possess a vast amount of unoccupied 
talent, that ought to be developed and applied 
to spiritual work. We rely on them very 
largely for singing, sociables, festivals, Sunday 
school teaching, and finances, and they show 
remarkable skill in these departments ; why 
not encourage them to equal activity in speak- 
ing and prayer ? 
19 



290 Hints to Ministers. 

2. Because they possess an indefinable influ- 
ence, over men particularly, which commands 
special attention to what they say in a womanly 
spirit and style. The outcry of a woman 
thrills the nerves of all people within hearing, 
as that of a man does not. The singing of 
ladies forms the great attraction of popular 
concerts. They are the charm of public amuse- 
ments. Caterers for patronage understand this, 
and take advantage of it at any cost ; and draw 
crowded houses. Why should the church 
ignore their great power, in seeking to please 
men for their good to edification ? • 

The influence of the sex is well stated in the 
following truthful lines : 

"Woman's warm heart and gentle hand, in God's 
eternal plan, 
Were formed to soften, soothe, refine, exalt, and 

comfort man, 
And win from pleasure's poison cup to life's pure 

fount above, 
And rule him as the angels rule, by deeds of peace 
and love." 

Saeah J. Hale. 

3. Ladies are usually more pious than men. 
They excel in religion, men, in sin. They pre- 
dominate in churches, men, in prisons. As 



Of Other Christian Workers. 291 

we have before shown, earnest, heart piety, is 
essential to effective speaking, and other spirit- 
ual efforts. Few church-going ladies think of 
speaking, till they/ee? deeply ; men often speak 
from habit or profession, without much regard 
to feeling, — expressing their opinions. Besides, 
men mixed up in business and politics, are 
readily suspected of sinister motives ; modest 
women command full confidence. They are 
believed and confided in, as most men are not. 
The conviction is natural and logical, in view 
of their timidity, that they would not speak at 
all, unless moved thereto by some heavenly in- 
fluence. Hence, they are heard with attention, 
and their words are received as the truth of 
God. Thus tens of thousands of strong men 
have been awakened, converted, and saved under 
the loving, artless appeals of devout women, 
where the eloquence of the pastor and his offi- 
cial advisers was powerless. 

4. We urge this duty, because ladies excel 
in persuasion. Men argue, women entreat. 
Men speak from Sinai, women from the cross. 
One threatens, the other weeps. The impres- 
sion speakers produce is largely the result of 
what they feel. Here, too, ladies have the ad- 



292 Hints to Ministers. 

vantage, they are more sympathetic and tender. 
Their hopes and fears are stronger, heaven and 
hell more real, and they think and speak of 
them, not as doctrines, but as facts. 

5. Because ladies have more time to prepare 
for the work. They are generally at home, 
within reach of books, and have time to medi- 
tate and pray, while most men are away occu- 
pied with business, and embarrassed with the 
presence and ridicule of the ungodly. Then, 
women generally have more time to attend the 
meetings, and enjoy the advantage that comes 
from the communion of saints. 

But it is hardly necessary to extend the 
argument. We hope that our ladies will con- 
sider the matter seriously, and with much 
prayer, and see if they are doing all that God 
requires of them, in this line of action. I may 
say for their encouragement, that the old preju- 
dice against ladies speaking in public, which 
used to be very embarrassing, has largely passed 
away. Many churches that once held it to be 
the height of indelicacy, if not a positive sin, 
have come to tolerate it in their own members. 
Indeed, they call upon ladies both to speak and 
pray, and believe the practice quite consistent 



Of Other Christian Workers. 293 

with the teachings of St. Paul, which, in other 
days, formed their chief argument against it. 
In fact, their ladies do not wait for this cere- 
mony, but exercise the largest liberty. For 
Methodists to flag under these circumstances, 
after having fairly won the field, by a long and 
tedious fight, would be disgraceful. 

What we have said to exhorters and other 
lay speakers with regard to preparation, is 
equally appropriate to ladies, so far as they 
have time for it. We will therefore close the 
chapter with a few remarks on the manner of 
speaking : 

1. Speak so as to be heard. Here is where 
many ladies fail. If they do their best in this 
particular, nothing is clearer than that God has 
not called them to speak to large assemblies. 
One who attempted to preach a fqw months ago 
in a Congregational church in this city, occu- 
pied a chair on the platform, and talked under 
her projecting bonnet, in low and modest tones, 
very well, we presume, but not half of the peo- 
ple could distinctly hear one word in five. This 
is intolerable in a preacher. 

Some talk in this manner in prayer meetings 
and love feasts, with their heads bent forward 



294 Hints to Ministers. 

and downward, and, perhaps, a handkerchief 
over their mouths. Others turn their back to 
the congregation, and talk a little to themselves 
in private. This is useless, so far as the people 
are concerned, except that it may please them 
to believe that the speakers are on the Lord's 
side. 

2. Speak as Christian ladies, earnestly, but 
with the utmost kindness and affection, never 
sarcastically, or censoriously. Any approach 
to the masculine style will mar your effort. 
Nor is it becoming in you to be boisterous. 
Men may storm, and often do so, to little pur- 
pose, but you will succeed better by being calm. 
Weep, if you feel like it ; it will not injure your 
influence or your cause. It is natural for ladies 
to do so when overwhelmed with love or pity. 
But be deliberate and thoughtful, even here. 

3. Do not undertake too much. Consider 
beforehand, what is most appropriate to be 
said, if practicable, and confine yourself to that, 
unless something manifestly better shall occur. 
If you lose your main thought, which is no un- 
common event, with young speakers, do the 
best you can in a few words, and take your 
seat. Anything is better than a long rambling 



Of Other Christian Workers. 295 

speech to no point. Should your mind rally, 
and the vision return, try it again. Two or 
three short pertinent speeches may be useful, 
where they would be tedious if combined in one. 

4. Avoid controversy. This is bad enough 
in men, but it seems worse in women. Eelate 
your experience, tell what you have seen and 
heard to your advantage ; encourage, exhort, 
persuade, entreat. Talk of love, faith, hope 
and heaven. These thrilling subjects furnish 
you a wide range. But women have been 
known to become interested in some particular 
theory, and fail to debating in social-religious 
meetings, where their views were not generally 
accepted. This practice, besides being a little 
disorderly, wears a shade of unfairness, and 
creates a prejudice against the speaker and her 
theme. Millerites, Perfectionists, and other 
partisans, have often rendered themselves odious 
by this means. 

5. If you are oppressed with hypo, and every- 
thing seems to be going to destruction — a mor- 
bid state of mind into which good people some- 
times fall — you had better not attempt to 
speak. The unbelief of most meetings is suffi- 
cient without any augmentation from this 



296 Hints to Ministers. 

quarter. The proper place for such light, or 
whatever it may be called, is u under a bushel." 
The less you let it shine before others, the better 
it will be for them and the cause of God. A 
little attention to your bodily health, and much 
secret prayer, will improve your condition, and 
the deception under which you are suffering 
will vanish. 

6. Speak in harmony with the character and 
objects of the meeting. As we have said else- 
where, all meetings should aim at some specific 
result, which ought to be indicated, if not ex- 
pressed in so many words, by the opening ser- 
vices. It is desirable that each participant 
should see the point, and contribute something 
to it. But it not unfrequently happens that 
hobbyists broach other subjects, and try to di- 
vert the current in another direction. Their 
motives may be correct, but they are out of 
place, then and there. So, where a meeting 
seems to call for talk, we have known persons 
disturb this order by going to prayer. Of 
course, nobody can object to it, but still it is 
not just the right thing to do, and the intruder 
is suspected of lacking good sense, if not pious 
intentions. 



Of Other Christian Workers. 297 

7. Be prompt. It is not uncommon for ladies 
to imagine that it is immodest for them to 
speak in the early part of a meeting, and there- 
fore wait till near the close. This is an error, 
especially where there seems to be little inclina- 
tion in others to occupy the time. It certainly 
is not religious to sit and let the time run to 
waste. The impression is decidedly bad on the 
congregation. They naturally infer that the 
tide is clear down. Under these circumstances 
it would be emphatically appropriate for a lady 
to rise and say that " she came to the meeting in- 
tending to speak a few words, and thinking that 
she would be less in the way of others by speak- 
ing early, she would improve the present op- 
portunity." If ladies would determine to speak 
for God, and think of something proper to say, 
and pray for the help of the Spirit, that they 
may speak effectively, they would be ready, 
and might give the meeting a much higher 
tone than it usually receives under the waiting 
policy. Men, coming in from their cares and 
labor, want a little time to prepare. If the 
ladies would occupy the first half hour, their 
husbands and brothers would then, probably, 
be ready for action. Why should they not ? 



298 Hints to Ministers. 

It is the most important part of the meeting, 
as it gives shape and temper to what is to fol- 
low. A spirited beginning is a great acquisi- 
tion for a prayer meeting. 

But, do you say, "I have no voice, I cannot 
speak ? " If that be true, you are excusable. 
But do you not speak clearly and forcibly on 
other occasions ? Few seem to be wanting in 
voice at the sociable, or in private life. Per- 
haps you plead the want of courage. Most 
people are troubled in this respect, some more, 
some less. But that will come by practice. In 
other cases, where your courage fails, you brace 
yourself and say, " I will not be afraid, I will 
do my duty." Why should you not take the 
same course in regard to speaking ? It will 
bring you deliverance. 

Bemember that you have a talent that the 
cause of God needs, just where you are. Some 
sinner is waiting to hear your voice in expostu- 
lation or prayer ; you are God's appointed agent 
to him. If you neglect your duty, he may be 
lost forever. 0, my sister, take up the cross, 
and speak out ! Possibly you think that you 
have not religion enough, and it may be so ; 
but this is the way to get more. Spiritual ac- 



Of Other Christian Workers. 299 

activity brings joy and peace in believing. 
Unto every one that hath — (has improved his 
talent) — shall be given, and he shall have 
abundance ; but from him that hath not (who 
hideth his talent), shall be taken away even 
that which he hath." (Mat. xxv. 25.) Then, 
open your mouth for God. 

" Who dares stand idle on the harvest plain, 
While all around her waves the golden grain, 
And every servant hears the Master say, 
Go, work to-day ? " 

" Toil on, faint not, keep watch and pray ; 

Be wise, the erring soul to win ; 
Go forth into the world's highway, 

Compel the wanderer to come in. 
Toil on, and in thy toil rejoice ; 

For toil comes rest, for exile, home ; 
Soon shalt thou hear the Bridgroom's voice, 

The midnight peal, Behold I come ! " 



JUL 31 190? 



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